馬來西亞三一教發展初探：以巴生港口珠興祠為案例

Preliminary Research of Sanyi Teaching at Malaysia: A Case Study of Choo Hing Tze temple, Port Klang

三一教源自莆田市。早年莆仙人士移民中國境外，三一教也隨著播遷南洋，其中在馬來西亞落地生根，不少三一教堂多地設立，香火延續至今。巴生港口珠興祠是馬來西亞其中一家最早設立的三一教堂。它是目前國內少數擁有完整隊形的經師團，有能力自主主辦三一教法會，因此成為各方關注馬來西亞三一教發展的焦點。本文以珠興祠為個案參考，探討三一教堂如何因保守興安文化多於開放信徒門戶，尚得以傳承和興繁，發展成為馬來西亞華社一個獨特民間宗教體系。有鑒於馬來西亞興化人大多流失和無法確認本身方言文化特點，在地三一教堂所蘊含的豐富興安文化元素，其實值得興化社群更深入接觸理解，產生互動，讓傳統文化得以轉化，傳入新一代興化人家戶。

The Sanyi teaching originated in Putian City. In the early years, people from Putian dan Xianyou immigrated outside of China, and the Sanyi teaching moved to Southeast Asia. Among them, it took root in Malaysia, many Sanyi temples were established in many places, and the incense has continued to this day. Choo Hing Tze Temple in Port Klang is one of the earliest Sanyi temples in Malaysia. It is currently one of the few scripture groups in China that has a complete formation and has the ability to independently host the Sanyi Teaching Conference. Therefore, it has become the focus of all parties concerned about the development of the Sanyi Temple in Malaysia. This article takes the Choo Hing Tze Temple as a case study to discuss how the Sanyi Temple was able to inherit and prosper because it preserved the Xing’an culture more than it opened the doors of believers, and developed into a unique folk religious system in the Chinese community in Malaysia. In view of the loss of most Malaysian Xinghua people and the inability to recognize the cultural characteristics of their own dialects, the rich Xing’an cultural elements contained in the local Sanyi Temple are actually worthy of in-depth contact and understanding by the Xinghua community to generate interaction and transform traditional culture. Into the family of the new generation of Xinghua people.