1) Mazu Cult
媽祖信仰
2) Mazu belief
妈祖信仰
1.
Flourishing of Mazu belief in Fujian during the Qing dynasty:an explanation;
论清代福建妈祖信仰的兴盛及其原因
2.
On the Geographical Distribution Characteristics of Mazu Belief;
妈祖信仰分布的地理特征分析
3.
This paper mainly discusses historical Mazu belief in Zhapu,Zhejiang province by investigating and exploring historical data.
通过调查和挖掘史料,论述浙江乍浦历史上的妈祖信仰,主要有妈祖庙宇数量多、妈祖诗咏丰富以及与闽商活动关系密切等三大特色。
3) the belief of Mazu
妈祖信仰
1.
The evolution of the belief of Mazu has unique feature - the localization of this belief in Ryukyu, which is now Okinawa, Japan.
妈祖信仰起源于福建省莆田市湄洲岛。
4) belief of Mazu
妈祖信仰
1.
Preliminary research on belief of Mazu in Zhixi village of Liancheng county;
连城县芷溪村的妈祖信仰初探
2.
Belief of Mazu have formed a circle of culture which is not only spreading from south to north in China, but also all over the world now.
妈祖信仰目前已经形成了一个覆盖中国南北及国内外的“妈祖信仰文化圈”。
5) Mazu worship
妈祖信仰
1.
Mazu Worship in Taiwan and Its Impact on the Cause of Chinese Reunification;
论台湾妈祖信仰特点及与祖国统一大业的关系
2.
In the mid-Ming Dynasty,Confucians were gaining increasingly greater sway in the imperial court,and as majority of Confucians regarded Mazu worship as immoral,governments at local levels would tend to close down local Mazu temples.
明代中期,儒者在朝廷中的影响越来越大,许多儒者将妈祖信仰视为淫祀,地方官往往采取撤毁妈祖庙的措施。
3.
This paper gives a brief account of the spreading of Mazu worship and conditions about Mazu temples in China\'s Hong Kong and Macao,comparing the similarities and differences in Mazu worship in these two regions and analyzing their reasons so as to have a deeper understanding of the feature and developing trend of Mazu worship.
概述中国香港和澳门妈祖信仰传播过程及宫庙状况,比较港澳两地妈祖信仰的异同,并分析其成因,以深入认识妈祖信仰的性质及了解其发展趋势。
6) belief in Mazu
妈祖信仰
1.
Giving a brief introduction the locations of Mazu Temples in Northern Fujian,this paper discusses variety of customs concerning belief in Mazu in Northern Fujian and makes a study of the rise of belief in Mazu in history and its evolution in modern times in Northern Fujian.
简要介绍闽北妈祖庙宇的分布情况,阐述闽北与妈祖信仰有关的各种信俗表现,并探讨历史上闽北山区兴起妈祖信仰以及在现代妈祖信仰发生嬗变的一些原因。
2.
This paper collects the poetry of Song Dynasty about Mazu with the combination of the documents of Song Dynasty in order to study Mazu s many kinds of functions reflected in the works and the areas where the belief in Mazu was spreading in early days and some relative folk-custom activities.
搜集宋代有关妈祖的诗词,结合宋代文献,探讨作品所反映出的妈祖多元神职、妈祖信仰的早期传播地区及其相关的一些民俗活动。
补充资料：二十九祖慧可大祖禅师《八十八祖道影传赞》
【二十九祖慧可大祖禅师《八十八祖道影传赞》】
二祖慧可大师者。武牢人也。姓姬氏。父寂。初无子。祷之既久。一夕感异光照室。母因有娠。生以照室之瑞。遂名神光。幼志不群。先依香山宝律禅师。出家授具。游历讲肆三十年。却返终日宴坐。静中见一神人。告以授道之缘。为换头骨。闻达磨大师默坐少林。径造竟。得其心印。自达磨西归。大师继阐玄风。博求法嗣。后见一居士。年逾四十。不言名氏。聿来设礼。问曰。弟子身缠风恙。请师忏罪。师曰。将罪来。与汝忏。士良久曰。觅罪了不可得。师曰。与汝忏罪竟。宜依佛法僧住。士曰。今见和尚。已知是僧。未审何名佛法。师曰。是心是佛。是心是法。法佛无二。僧宝亦然。士曰。今日始知。罪性不在内。不在外。不在中间。如其心然。佛法无二也。师深器之。即为剃发云。是吾宝也。宜名僧璨。其年三月十八日。于光福寺授具。自兹疾渐愈。执侍二载。师乃告曰。菩提达磨。远自西竺来。以正法眼藏并信衣。密付与吾。吾今授汝。汝当守护。勿令断绝。听吾偈曰。本来缘有地。因地种花生。本来无有种。华亦不曾生。是为此土二祖。赞曰。航海特来多少苦心 震旦国里只得一人 觅不可得如水任器 以此传家是为第二
二祖慧可大师者。武牢人也。姓姬氏。父寂。初无子。祷之既久。一夕感异光照室。母因有娠。生以照室之瑞。遂名神光。幼志不群。先依香山宝律禅师。出家授具。游历讲肆三十年。却返终日宴坐。静中见一神人。告以授道之缘。为换头骨。闻达磨大师默坐少林。径造竟。得其心印。自达磨西归。大师继阐玄风。博求法嗣。后见一居士。年逾四十。不言名氏。聿来设礼。问曰。弟子身缠风恙。请师忏罪。师曰。将罪来。与汝忏。士良久曰。觅罪了不可得。师曰。与汝忏罪竟。宜依佛法僧住。士曰。今见和尚。已知是僧。未审何名佛法。师曰。是心是佛。是心是法。法佛无二。僧宝亦然。士曰。今日始知。罪性不在内。不在外。不在中间。如其心然。佛法无二也。师深器之。即为剃发云。是吾宝也。宜名僧璨。其年三月十八日。于光福寺授具。自兹疾渐愈。执侍二载。师乃告曰。菩提达磨。远自西竺来。以正法眼藏并信衣。密付与吾。吾今授汝。汝当守护。勿令断绝。听吾偈曰。本来缘有地。因地种花生。本来无有种。华亦不曾生。是为此土二祖。赞曰。航海特来多少苦心 震旦国里只得一人 觅不可得如水任器 以此传家是为第二
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条