元明以來大理由南詔大理國時期地方政權的中心轉變為中央王朝治下西南邊陲之社會歷史轉型可從「山嶽」的角度重新審視。被視為南詔政權所封「中嶽」的蒼山經歷了同於方夏的「內域化」過程，而雞足山則從一座不知名的小山逐漸崛起為佛教名山、禪宗聖地。蒼山和雞足山代表着兩類不同的山嶽形態，但兩者在地方語境中發生了微妙的聯繫。通過《雞足山志》的書寫，雞足山被建構為一個隱藏在山中的「妙香國」，彌合了蒼洱之間的妙香國與中央王朝治下的大理府之間的罅隙，接續本地王系與中原帝系，構造出山川與府州的二元結構。大理在明代完成的社會歷史轉型為我們理解「中華民族多元一體格局」的形成提供了重要啟發，為探究歷史上以佛教意識形態建國的地方政權融入到中央王朝的版圖之後如何重新安置佛教與政治的關係提供了生動的案例。

Using a perspective of "mountains ", this article reexamines the social and historical transformation of Dali during the Yuan and Ming dynasties. Dali transformed from the center of a local kingdom during the Nanzhao-Dali period to the southwest frontier under the central governance. Mountain Cangshan, which was regarded as the "central mountain" by the Nanzhao regime, had experienced the process of "internalization". Meanwhile, Mountain Jizu gradually rose from an unknown hill to a famous Buddhist mountain. Cangshan and Jizu represent two different mountain types, but a subtle connection emerged between them in the local context. The Chronicles of Mountain Jizu constructed the mountain as a hidden "Miao Xiang Kingdom". The narrative bridged the gap between the Miao Xiang kingdom in the Cang'er region and the Dali Prefecture under the Central regime. It connected the local kingship with the emperors and built a dual structure between the mountain and the prefecture. The social and historical transformation of Dali in the Ming Dynasty provides us with an important inspiration to understand the formation of the "pluralistic and integrated pattern of the Chinese nation". It offers a vivid case of how a local regime founded by employing Buddhism integrated into the central governance and how the local authority adjusted the relationship between Buddhism and politics afterward.