本文主要立足於對廣東梅州客家香花佛草的歷史梳理，認為：「香花」之於梅州佛教，是一個悠久的佛事傳統，不過，迄今適用於梅州大部分地區的香花佛事，其文本結構卻是在嘉應建州之後得到了最終確定。香花僧人傳承的佛事內容的諸多細節，雖然具有更加深遠的歷史淵源，但是作為現在通用的規則和規範，例如香花佛事的俗稱，不日應用於不同場合下呈現的儀式結構；現存的香花科儀本的基本內容，及其與實際演出中出現的差別;香花文本中的勸善文學所用的文體格式；香花儀式的文詞創編規則，以及在文本之外由師傅口傳心授的音樂、唱腔、舞蹈、技藝等內容，都應該是嘉應建州之後統一的喪葬禮俗對於宗教性的佛事進行不斷整合的結果。同時，論文記錄了曾經在梅州佛教史上一度盛行的「普庵教」法的遺存：豐順做燈，及梅州下水地區的佛事形態，這些佛事活動在當代梅州已經逐漸衰落，但是其附帶的歷史底蘊、地域文化特徵卻顯然不同於梅州佛教香花的通常體式。

This article is based on my study of the history of the Hakka xianghua Buddhist in Meizhou, Guangdong. Though xianghua is a long­standing Buddhist tradition in the county, the scriptural structure of the xianghua rituals prevalent in most parts of the Meizhou was formed only after the Jiaying prefecture had been established. Details of the rituals per formed by xianghua Buddhist monks have roots deep and far into history However, current usage and criterion, such as the common terms for xianghua rituals, ritual structures presented in different occasions and their variations in practice, as well as didactic genre features in the scripture, rhetoric norms, and the oral-transmitted music, singing styles, dance, and artistry are all results of the continuous integration between funeral rites and the Buddhist rituals. 1 also record one remnant of the Pu’an sect, the Fengshun lamp rite, and the Buddhist ritual pattern of the Meizhou Xiashui area. Even though these Buddhist activities in contemporary Meizhou are on the wane, they retain a historical background and geographical feature that differ obviously from the xianghua convention.