本文以泰寧縣開善上保的田野資料為基礎，結合官修史志，具體探討開善上保的宗族社會與民俗宗教傳統。文章指出，開善上保的民俗宗教傳統是豐富多彩的。從祀奉神明的場所看，既有以宗族為單位建起的庵堂，又有全村各姓一起建造的神壇、村廟，同時還有更高層次的跨村落、跨宗族的區域性廟宇。這種由不同層次壇、廟構建起來的民俗崇拜體系，是與當地宗族社會的形成及其社會結構緊密相連的。就某個宗族而言，族人捐資建廟或者雕塑神像，目的是為了讓家人或本宗族成員能得到神明的特別保祐，即為了本宗族的利益。而在一個村落範圍內，共地域的風水觀念往往是促成各姓之間合作的基礎。村民們共同建造水口社壇、保護後龍、堆築案山，共同維護和享受著他們的風水利益。這種共地域觀念推而廣之，就形成整個開善上保眾姓共有的廣惠廟及其孚濟侯王崇拜。人們通過舉辦廟會、共同出資修建廟宇、雕塑神像，甚至訂立契約，來確立和加強彼此之間的聯繫和地位。歷史傳說、神明故事等等也有助於住地居民凝成共識。另一方面，強宗大族和鄉村知識分子在地方公共事務中發揮著突出作用，宗族利益與整體利益是相互交織在一起的。官方與民間的主動關係也在這座區域性廟宇的功能中體現出來。文章還指出，儘管開善上保的民俗宗教傳統是多元的，但民間佛教在這一地區具有較深的影響力。早在宋元時期就有人到寺廟施舍捐塑佛像，祠堂裏供奉觀音，村內建有守墳祠宇及庵堂、招僧奉佛等等，尤其是捐塑佛像、施舍田產的傳統一直持續到民國時期。民間佛教與地方宗族勢力緊密結合在一起，住持僧人與宗族之間的關係是相互依存的，建立在契約的基礎上。這是民間佛教在這一地區長期存在和播展的重要社會基礎。

This paper is to examine the patriarchal clan society, folk custom and convention of popular religion based on the field information together with reference of official chorography at Shangbao of Kaishan Village in Taining County. As pointed out in this paper, the folk custom and convention popular religion are rich and varied at Shangbao of Kaishan. As for the locations for offering sacrifices to the gods, there built up were Buddhist monasteries at a clan unit, altars of gods according to each clan name at the village as well as trans-village and inter-clan regional temples at a higher level. The folklore and worship system made up of altars and temples at various levels was closely linked to the emergence and social structure of the local clan society. As far as a patriarchal clan is concerned, the clansmen's donation towards construction of temples or sculpture of god statues is intended for the benefit of the clan that all the family members or the clansmen can rely on ad hoc blessings from the deity. Within the boundaries of a village, the environmental and geomantic idea from the shared terrain is prone to be the groundwork for facilitating cooperation among all clans. The villagers have made their joint efforts to build up altars for sacrifices at the village water mouth, to protect the mountain behind and to shape the table-like hill in front, so as to safeguard and enjoy their common geomantic benefit. The terrain-sharing concept has been further extended, leading to the sharing of the Guanghui Temple and the worship of the King Fu Ji Hou by every clan at Shangbao of Kaishan Village. The people here are to establish and improve their connection and social position among themselves by organizing temple fairs and contributing money to the construction of temples or sculpture of god statues, or even by concluding a contract. Historical legends and fairy tales also help the local residents form a consensus. On the other hand, dominant clans and village intellectuals are playing an outstanding role in local public affairs, with a clan interest intersected with the whole village interest. The official and popular interaction is also incarnated in the function of this regional temple. The paper also points out that popular Buddhism has exerted a profound influence over this area though there are manifold folklore and popular religious traditions at Shangbao of Kaishan. As early as in the Song and Yuan Dynasties, there began the charity in sculpturing Buddha statues and enshrinement and worship of Bodhisattva in the village where tomb-guarding temples or monasteries were built with Buddhist monks recruited to make a fetish of Buddha. Among all, benevolence like donation towards sculpturing Buddha statues and charitable offering of land property had continued till the Chinese Republic period. Popular Buddhism has been closely associated with the local clan forces while the Buddhist abbots and the clans dependent upon, each other on a contractual basis. This is an important social foundation for the long existence and the dissemination of popular Buddhism in this area.