金門信仰、聚落、與遷徙的發展概況：以三平祖師、清水祖師為例

金門對於祖師信仰，三平祖師的信仰了解甚少，比較熟悉的是清水祖師，僅5處寺廟；相較台灣有25座寺廟信仰三平祖師。無論是三平祖師或是清水祖師的信仰，對於台灣或金門都算小眾信仰。本文將透過文獻分析與貝瑞岱比較研究法（Bereday's Comparativemethod in Education）來從事金門宗族、聚落、信仰與遷徙調查研究。研究發現三平祖師與清水祖師有明顯差異；再則，從100多座宮廟與聚落、宗祠，進一步調查發現：1.「聚落」與「人數」多寡，將影響地區興建宮廟的數量；且從數量與僑鄉研究發現2.地區在「宮廟信仰」更甚於宗族家廟。最後，金門信仰與遷徙從六個東南亞國家調查發現，會館與宮廟大致上可區分為二：1.在金門會館內與2.獨立一座宮廟。前者如馬來西亞、越南與新加坡，後一種如宮廟與會館分別在不同位置，菲律賓、印尼與汶萊。

關鍵字

三平祖師；台灣三平祖師；金門清水祖師

並列摘要

In terms of public beliefs in historical master monks, the people of Kinmen have limited knowledge about the beliefs surrounding Sanping Zushi, with only five temples dedicated to him. Comparatively, they are much more familiar with Qingshui Zushi. In contrast, Taiwan has 25 temples devoted to Sanping Zushi. Belief in the teachings of either Sanping Zushi or Qingshui Zushi is considered to be a minority belief in Taiwan and Kinmen. This study uses document analysis along with George Bereday's comparative method in education to investigate the beliefs and migration patterns of clans and settlements in Kinmen. The results show a clear difference in belief in Sanping Zushi compared to that in Qingshui Zushi. Furthermore, an examination of approximately 100 temples, as well as settlements and ancestral halls, uncovered the following insights: First, the quantity of settlements and inhabitants in a region tends to impact the construction of temples in the area. Second, when studying the number of temples in overseas ethnic Chinese settlements, it becomes evident that temple beliefs are more prevalent than clan beliefs n these locations. Finally, a survey of beliefs and migration from Kinmen in six Southeast Asian countries found that the guilds and temples can be roughly categorized into two groups: guilds from within Kinmen and independent temples. The former can be seen in Malaysia, Vietnam, and Singapore, whereas the latter can be observed in many different locations, such as the Philippines, Indonesia, and Brunei.