廖鴻基在其近20本海洋文學作品中，有關海洋民俗的記錄，計有7本書19篇文章。其內容涵蓋以下四個面向：一、討海人與船隻之間的民俗：包括討海人牽新船的民俗、討海人祭拜水仙門、討海人參加喪事上鏢頭前要淨身、討海人處理翻船的民俗等。二、討海人與鬼神之間的民俗：包括討海人祭拜媽祖、阿美族的海神祭、討海人祭拜鬼、討海人向水流屍嗆聲、討海人向髒東西罵髒話、討海人不可以講遇到歹東西等。三、討海人與水族之間的民俗：包括討海人鏢旗魚的民俗、魚獲忌諱曬月光、海釣忌諱說龜、抓魚忌諱海蛇上網等。四、討海人與海域之間的民俗：例如討海人航經台灣尾要邊祈禱邊撒紙錢。對於討海人而言，行使上述各種民俗活動，其背後隱藏的意涵，無非就是希望可以趨吉避凶，漁獲豐收，人船平安。舉例言之，討海人遇到水流屍要「嗆」，「嗆」這個儀式，主要在祭告死者，並且有威嚇死者的雙層意思。據說，這樣子才能避邪及得到好處。此外，討海人祭拜鬼神的供品也各有其意涵，例如阿美族人分別準備檳榔、酒及糯米糕這三樣東西祭拜海神。「檳榔」為神與人之間的信物。「酒」代表神的食物，可以去邪、治病的神水。「糯米糕」給祖靈、山神、水神、地神的食物。阿美族人透過這三樣供品向海神表達恭敬虔誠的感恩，祈求海神保佑族人平安，漁獲豐收。還有，討海人牽新船在意好頭采，鏢旗魚前要祭拜鏢頭，鏢不到旗魚要用滲著符咒的水洗眼睛，討海人為求漁獲豐收要祭拜水仙門等等，上述種種海洋民俗，經廖鴻基親自體驗經歷者，他都詳加記錄在其海洋文學作品中，為流傳於台灣的海洋民俗留下寶貴的資料。簡言之，本文論述的宗旨，在於歸納廖鴻基筆下海洋民俗的內容，並分析各類民俗潛藏的海洋人文意涵，用以凸顯台灣海洋民俗的特色，以供研究海洋民俗究者的參考。

In Liao, Hung-chi's nearly 20 literary works, there are total 7 books and 19 articles which are related to records of ocean folklore. The contents cover the following four aspects:I. The folklore between fishermen and boats which includes the folklore about fishermen have new boat, fishermen worship side gate, fishermen have to do purification when attending funeral or before putting on shafts and the folklore about fishermen handle the overturned boat, etc.II. The folklore between fishermen and ghosts and gods which includes fishermen worship Matsu, Misacpo' of Amis, fishermen worship ghosts, fishermen provoke to waterlogged bodies, fishermen speak bad language to dirty stuff, fishermen cannot say that they encountered bad things, etc.III. The folklore between fishermen and aquarium which includes the folklore about fishermen harpoon sailfish, taboo about moon shines on fish, taboo about saying turtle when fishing in the ocean, taboo about catching sea snakes when catching fish, etc.IV. The folklore between fishermen and sea area, for example, when boats sail through bottom of Taiwan, fishermen need to pray while scatter the paper money.For fishermen, the meaning behind the performance of the aforesaid various folk activities is nothing more than hope to purse good fortune and shun the course of calamity, have rich harvest and the boats can be safe. For example, when fishermen encounter waterlogged bodies, they need to provoke them. The ceremony of "provoking" is mainly to offer the dead, and there is a double meaning that is to intimidate the dead. It is said that in this way it can ward off evils and get benefits.In addition, the offerings that fishermen worship ghosts and gods also have their own meanings. For example, Amis will prepare three things, betel nuts, wine and glutinous rice cakes to worship Poseidon. "Betel nut" is as a token between God and man. "Wine" represents food of gods which means magic water that can drive out evils and treat an illness. "Glutinous rice cake" is food for ancestral soul, mountain god, water god and earth god. Amis express their respectful and devout thanksgiving to Poseidon through these three offerings to pray for safe and rich harvest of their tribe.Moreover, fishermen care about good luck when having new boats, worshiping shafts before harpooning sailfish, washing their eyes with water that mixed with incantation while they couldn't harpoon sailfish and fishermen would worship side gate in order to have rich harvest, etc. The aforesaid ocean folklore, through personal experiences of LIAO, Hung-chi, he has particularly recorded in his ocean literature which has left valuable data for ocean literature that hands down in Taiwan.In short, the purpose of this article is to summarize the contents of ocean folklore under the writings of LIAO, Hung-chi and analyze meaning of maritime humanity hidden in all kinds of folklore to highlight characteristics of Taiwan ocean folklore and it can be a reference for the researchers of ocean folklore.