“功德”是目前汉族及海外华人对丧葬仪式的称谓。这种仪式经过1949年后数十年的禁止又重新出现在中国内地的郊区。总体来说,“功德”是一项长达三至五天由宗教机构或非神职的礼仪专家执行的宗教仪式,包括唱诵经文,目的在于超度亡灵,使其能进入好的轮回或到西方极乐世界。通过亡者家属的供奉和所积阴德,使亡者晋升为祖先。在不同地区,“功德”形式各异。粤东潮汕地区的“功德”以精致和复杂程序而著称。仪式除了包含唱诵佛教经文以外、还包括声乐与器乐部分,以及杂技般的动作和舞蹈造型。尽管此类仪式在中国已近乎失传,在东南亚却颇为盛行并受到当地潮州人和其他华侨重视。“功德”仪式中的“血盆”一段是专为女亡者的遗孤所设。在我的初步研究中,通过对地区、人口的统计,透过潮州人的移民史,以及分析东南亚各个地区的潮州人对文化传承的选择等因素,介绍泰国曼谷、马来西亚槟城和新加坡这三地潮州功德班所展现的“血盆”仪式之变异。我的论点是,尽管有变异,“功德”却在跨国的实践里构成潮州文化的认同。 “Merit ” is the Han Chinese and overseas Chinese on the funeral ceremony appellation. This ceremony, which had been banned for decades after 1949, reappeared in the suburbs of mainland China. Overall, “Merit ” is a religious ritual of up to three to five days performed by religious institutions or clerical etiquette experts, including chanting sutras, aiming to overthrow the souls so that they can enter a good cycle Or to the Western Paradise. Through the sacrifice of the families of the deceased and the indulgence, the deceased were promoted to ancestry. In different regions, “merit” varies in form. Eastern Guangdong Chaoshan area “merit ” is known for its exquisite and complex procedures. In addition to chanting Buddhist scriptures, the ceremony includes vocal and instrumental parts as well as acrobatic movements and dance styles. Although such rites are almost lost in China, they are prevalent in Southeast Asia and valued by local Chaozhou people and other overseas Chinese. “Merit ” ceremony of “Xuepen ” section is designed for female victims of orphanage. In my preliminary study, through the regional and population statistics, through the history of the immigrants in Chaozhou and the analysis of the cultural inheritance of Chaozhou people in various parts of Southeast Asia, the three Bangkok-Malaysia, Penang, Malaysia and Singapore were introduced Chaozhou merit class show “blood bowl ” ritual variation. My argument is that although there are variations, “merit” constitutes the identity of Chaozhou culture in a transnational practice.