18

163 (2009.3): 17 70 17 752 1254 96 2411 H 009 002 The Conversion of Chieftain-territorial Gods, Chieftain Lineages and the Retention of Indigenous Identity in Border Areas

18

19 1909-1999 1 C.P. Fitzgerald 2 1. Francis L. K. Hsu Under the Ancestors Shadow: Kinship, Personality, and Social Mobility in China 112 2. C. P. Fitzgerald, The Tower of Five Glories: A Study of the Min Chia of Ta Li, Yunnan.

20 3 4 3. 4. James Lee, Food Supply and Population Growth in Southwest China, 1250 1850, Journal of Asian Studies 41.4: 711 46.

21 5 6 7 3 145 332 1 309 22 5. 2 69 6. James Watson, Standardizing the Gods: The Promotion of T ien Hou ( Empress of Heaven ) along the South China Coast, 960 1960, Popular Culture in Late Imperial China, pp. 292 324; Valerie Hansen, Changing Gods in Medieval China, 1127 1276; Kenneth Dean, Taoist Ritual and Popular Cults of Southeast China. 7. Glen Dudbridge, Tang Sources for the Study of Religious Culture: Problems

22 8 Richard von Glahn 9 10 11 and Procedures, Cahiers d Extrême-Asie 12:141 54; 51 62 8. Valerie Hansen, Gods on Walls: A Case of Indian Influence on Chinese Lay Religion? Religion and Society in T ang and Sung China, pp.75 113. 9. Richard von Glahn, The Enchantment of Wealth: The God Wutong in the So cial History of Jiangnan, Harvard Journal of Asiatic Studies 51.2: 651 714. 10. Yü Chün-fang, Kuan-yin : The Chinese Transformation of Avalokiteśvara. 11. Meir Shahar, Crazy Ji: Chinese Religion and Popular Literature; Meir Shahar and Robert P. Weller, eds., Unruly Gods: Divinity and Society in China; Glen Dudbridge, The Legend of Miao-shan; Stephen Teiser, The Ghost Festival in Medieval China.

23 752 1254 12 752 902 938 1254 13 1172 1199 14 15 12. 441 42 13. 426 56 1 149 95 14. 100 15.

24 16 17 1409 18 19 20 16. 21 17. 9 3 344 45 18. 1409 30 19. 1801 177 20.

25 1 21 22 23 10:223 27 6:41 47 109 20 21. 22. 1953 23.

26 1450 24 1409 1431 25 1432 26 24. 1450 49 25. 1431 36 26. 1432 37

27 27 1440 28 1480 29 27. 1450 28. 1440 12 29. 1481 71

28 30 1 752 779 780 808 31 30. 33 31. 1450

29 32 676 704 33 712 779 789 34 32. Charles Backus, The Nan-chao Kingdom and T ang China s Southwestern Frontier. 33. 95 34. 17

30 35 1408 672 35. 3.2: 25 56

31 36 674 712 712 728 37 36. 1409 37. 203 22

32 38 38. 1384 28

33 39 40 39. 1409 40. 2 273

34 878 897 41 42 748 779 43 1172 1199 1437 44 45 46 41. 9 15 42. 16 549 43. 550 177 44. 1437 42 45. 46. 9

35 47 1432 48 49 50 51 52 47. 132 130 328 48. 1432 49. 1432 50. 1431 51. 17 52. 32 22

36 1443 53 54 878 897 53. 1443 44 54. 1443

37 55 56 57 55. 897 902 49 Helen B. Chapin, Yünanese Images of Avalokiteśvara, Harvard Journal of Asiatic Studies 8.2:131 83. 56. 1705 156 57. 111

38 58 59 60 58 4 6 696 59. 15 124 132 60. 7 67

39 61 62 63 64 1956 8 65 61. 62. 63. 64. 65. 7 21

40 66 67 1370 1455 68 69 1450 66. 67. 171 68. 298 7629 69. 429 34

41 70 71 1706 70. 1470 48 71. 22

42 1933 1937 1949 72 72. 387

43 73 2 74 73. 195 61 74. 10 1

44? 75 76 77 78 809 75. 1 1 76. 66 68 77. 550 85 78. 25

45 3 79 79. 170

46 1567 80 80. 1568 103

47 81 4 82 81. 394 82. 178

48 83 83. 4.2:1 36

49 84 85 86 87 84. 11 302 85. 195 61 86. 550 585 87. 2:54 57

50 88 89 90 1481 91 88. no. 1493 643a 89. no. 1262 290c 09291c 90. no. 663 343b 91. 12 286

51 92 93 92. 141 66 93. 152

52 1909 94 奣 1647 1707 95 96 94. 1909 238 95. 奣 3:52 58 96. 奣 6 229

53 97 98 奣 99 97. 奣 8 307 98. 308 99. 1462

54 100 101 1420 102 Upananda 100. 1438 43 101. 208 09 102. 1420 17

55 103 104 103. 1420 31 104. 1453 51

56 105 106 1548 1522 1566 107 105. 1892 218 221 106. 1892 219 107. 1548 87

57

58 108 109 110 111 108. 109. 1450 110. 28 111. 2 273

59 112 112. 1909

60

61 [1283] 1986 [1915] 1991 1991 [ ] [1462] [ ] 1996 [1706] 1998 1 1988 1941 1983 no.1262 1983 no.1493 [1739] 1987 [1081] 1983 no.663 [1265] 1981 [1549] 1998 1 [1455] 2001 3 [1625] 1991

62 [ 1620] 2001 1567 1624 6 [ ] 1998 [1434] 1986 [1919] 1996 [1838] 1974 [1854] 1968 [1458] 1968 [1702] 2005 奣 2003 145 332 1991 324 90 1985 6:41 47 2002 1986 177 218 1944 2003 2 69 1985

63 203 22 1998 2000 279 88 2001 1999 [1967] 1982 1996 10:223 27 1993 3:53 58 1958 7 21 1994 2:54 57 2004 1 149 95 2002 281 302 1982 2005 Hsu, Francis L. K. 2001 (1948) 2005 3.2: 25 56 2006 4.2: 1 36

64 2006 309 22 1988 1986 2001 2003 1958 22 28 1991 136 81 2003 1993 109 20 1992 1996 2 51 62 Backus, Charles. 1981. The Nan-chao Kingdom and T ang China s Southwestern Frontier. New York: Cambridge University Press. Chapin, Helen B. 1944. Yünanese Images of Avalokiteśvara. Harvard Journal of Asiatic Studie 8.2: 131 86. Dean, Kenneth. 1993. Taoist Ritual and Popular Cults of Southeast China. Princeton: Princeton University Press. Dudbridge, Glen. 2001. Tang Sources for the Study of Religious Culture: Problems and Procedures. Cahiers d Extrême-Asie 12: 141 54.. 2004. The Legend of Miao-shan. Revised edition. Oxford: Oxford University Press.

65 Fitzgerald, C. P. 1941. The Tower of Five Glories: A Study of the Min Chia of Ta Li, Yunnan. London: The Cresset Press. Hansen, Valerie. 1989. Gods on Walls: A Case of Indian Influence on Chinese Lay Religion? In Religion and Society in T ang and Sung China. Edited by Patricia Buckley Ebrey and Peter N. Gregory. Honolulu: Univer si ty of Hawai i Press, 75 113.. 1990. Changing Gods in Medieval China, 1127 1276. Princeton: Princeton University Press. Lee, James. 1982 Food, Supply and Population Growth in Southwest China, 1250 1850. Journal of Asian Studies 41.4: 711 46. Shahar, Meir. 1996. Crazy Ji: Chinese Religion and Popular Literature. Cambridge, MA: Harvard University Press. Shahar, Meir, and Robert P. Weller, eds. 1996. Unruly Gods: Divinity and Society in China. Honolulu: Univer si ty of Hawai i Press. Teiser, Stephen. 1988. The Ghost Festival in Medieval China. Princeton: Princeton University Press. Von Glahn, Richard. 1991. The Enchantment of Wealth: The God Wutong in the Social History of Jiangnan. Harvard Journal of Asiatic Studies 51.2: 651 714. Watson, James. 1985. Standardizing the Gods: The Promotion of T ien Hou ( Empress of Heaven ) along the South China Coast, 960 1960. In Popular Culture in Late Imperial China. Edited by David Johnson, Andrew J. Nathan, and Evelyn S. Rawski. Berkeley: University of California Press, 292 324. Yü Chün-fang. 2001. Kuan-yin : The Chinese Transformation of Avalokiteśvara. New York: Columbia University Press.

66 連瑞枝 地圖 1 雲南大理平原與喜洲附近的村子與村廟 連瑞枝繪製

國王與村神 : 雲南大理地區佛教神祠的歷史考察 圖 1 此為靈會寺所供奉段思平之母 又稱白姐訶梨帝母 左為段思 平 右為其妻 民間又稱之為子孫娘娘 連瑞枝攝 圖 2 神明天子廟中的五百神王段宗牓 此廟又被稱為神都 與緊 鄰的佛都聖元寺並列於慶洞庄村口 連瑞枝攝 67

68 連瑞枝 圖3 喜洲中央祠的中央皇帝 中央皇帝一說是段宗牓 另一說是忽必烈 多數學者認為這尊神祇代表了段宗牓征緬時的威武形象 連瑞枝攝 圖4 院塝村為段氏聚落 村裡有一鎮寧寺 供奉的是太陽神 連瑞枝攝

: 69 Kings and Village Deities: An Investigation of Buddhist Deities and Village Temples in the Dali Region, Yunnan Lien Jui-chih Associate Professor Department of Humanities and Social Sciences National Chiao Tung University Abstract: The main focus of this paper is on the role of local legends in the worship of historical figures. Kings, queens and heroes of the old kingdoms, as well as Buddhist deities such as Guanyin and Mahakala, are widely worshipped as village deities in the Dali region of Yunnan. The classification system for these deities accords to the religious positions and titles for the territorial divisions of Buddhist kingdoms as used in Tantric ritual and teachings. Thus, the Nanzhao and Dali kingdoms (752 1254) used Buddhist ritual orthodoxy to elevate territorial gods and chieftains into a unified system of worship. Special attention is given to Xizhou, a part of the Nanzhao and Dali kingdoms inhabited by the descendants of the Duan-surnamed kings. On the one hand, local legends cite the mother of the first Duan-surnamed king as being worshipped as Hariti, an Indian goddess. On the other hand, local villagers still worship the first Duan-surnamed king as the Divine King of Five Hundred (Wubai shenwang ). The above two instances, together with other examples, establish that the genealogy for deified historical figures serves as an idiom for a social system organized in terms of Indian legends. Moreover, although the deification of historical figures was in terms of the Buddhist Canon, they also served locally in the Nanzhao and Dali kingdoms as princes, chiefs, and mountain gods, or even the gods Mahakala and Mahavairocana. It is in this latter local sense that they have been preserved in village temples from the Ming

70 dynasty onward. Thus, village deities as a symbolic system reveals historyas-practice in an earlier elevation of historical figures specific to the Nanzhao and Dali kingdoms to the status of Buddhist legendary figures, and a later devolution of these same historical figures into the gods of local temples. Key words: Buddhist legends, genealogy of deities, village temples and deities, Hariti, the Divine King of Five Hundred.