1987 年Pham Van Tham 在越南河內慈廉縣東鄂社日早村陳聖廟中，發現一枚署明為 南漢乾和六年（948）鑄造的古鐘。根據清代《南漢金石志》的記載，在南漢六十年的國 祚中，屬於南漢時期的銅鐘，僅有長慶禪院銅鐘（乾和十五年，957）、感報寺銅鐘（乾和 十六年，958）、寶林禪院銅鐘（大寶二年，959）、乾亨寺銅鐘（大寶四年，961）、長壽寺 銅鐘（大寶七年，964）。因此這枚在越南境內署明為南漢時期的銅鐘，具有相當重要的研 究意義。又因銅鐘所在地為日早村陳聖廟，故將之稱為日早古鐘。 日早古鐘除年代（南漢）、地區（越南河內）的特殊性之外，其內容敘述十世紀交趾 縣下慈廉村，「玄儒二門」村民共造「太上三尊」供養祈福，並鑄鐘記之的過程，對於越 南地區在當時的信仰狀況，也有實證的價值。 日早古鐘乃具有中國特色的「梵鐘」，反映出越南漢傳佛教的基本影響，然而鐘銘所 透露的，卻又是道教在越南北部地區的傳播的現象。本文將重新釋讀鐘銘，並經由鐘銘記 載，對於南漢時期越南北部地區的歷史狀況、社會現象及信仰概況進行分析與解讀。

In 1987, Pham Van Tham discovered an inscribed bronze bell in a temple in Trần Thánh Miếu, Nhật Tảo Hamlet Đông Ngạc Village Từ Liêm District. The inscribed text refers to the sixth year of the Qianhe era of the Southern Han Kingdom, hence 948 CE. According to the records in the Gazetter of the Epigraphy of the Southern Han Kingdom (Nanhan Jingshi Zhi), only five bronze bells found in Chinese territory have been recorded in the sixty years of the kingdom's existence, namely the Changqing Chanyuan Tongzhong (fifteenth year of the Qianhe era, 957), Ganbao Si Tongzhong （sixteenth year of the Qianhe era, 958），Baolin Chanyuan Tongzhong (two year of the Dabao era, 959), Qianhengsi Tongzhong (fourth year of the Dabao era, 961), Changshou-Si Tongzhong (Seventh year of the Dabao era, 964). As such, the newfound bronze bell in Vietnam bears much historical significance. It is named Rizao Guzhong after its findsite at Chenshengmiao in Rizaocun. Aside from the peculiar significance of Rizao Guzhong's dating and findsite, what its inscription records also is of interest for studying the social and religious customs in the Hanoi region of the tenth century CE. Its inscription describes that villagers in Ciliancun, a village in Jiaozhixian, were Taoist and Confucianist believers who jointly dedicated a statuary triad representing the Taoist Trinity, and memorialized their collaborative effort on a bronze bell. Rizao Guzhong is of the Chinese Fanzhong type, and hence a clear indication of the influence of Han Buddhism. Yet, what is interesting is that the inscription is describing the process of dissemination of Taoism in northern Vietnam. This paper provides a new commentary for the inscription, and provide a comprehensive analysis on the historical circumstances, social phenomena and local customs of belief that can be elicited from the inscription.