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煮雲法師的佛教經驗與佛教事業--1949年大陸來台青年僧侶個案研究=The Experience and Buddhist Activities of Chu-yun: a study of a monk who arrived in Taiwan from the Mainland in 1949 as a young man |
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| 作者 |
丁敏 (著)=Ting, Min (au.)
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| 出處題名 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 卷期 | n.12 |
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| 出版日期 | 1999.07 |
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| 頁次 | 275 - 302 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版者網址 |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料類型 | 期刊論文=Journal Article |
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| 使用語言 | 中文=Chinese; 英文=English |
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| 關鍵詞 | 煮雲法師; 臺灣佛教; 精進佛七; 感應; 通俗佛教著作; Chu-yun; Taiwanese Buddhism; Meditation retreats; Miracles; Popular Buddhist writings |
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| 摘要 | 本論文擬探討1949年大陸來臺的老，中，青三代僧侶中，
屬於青年輩分的煮雲法師，他的佛教經驗與佛教事業. 一方面
了解其以大陸青年僧侶身分來臺適應與發展的問題，另一方面
則了解其在當代臺灣佛教史上的地位與貢獻. 由此個案研究也
可有助了解臺灣戰後「重建大陸化佛教模式」的個別經驗及
其時代意義. 論文分為兩大部份：舗首先探討煮雲法師的大陸
佛教經驗對其臺灣佛教事業的影響. 此部份可以得知由於煮雲
法師來臺之時只是甫出佛學院，入寺院領執事不久的年輕僧侶
，因此大陸的佛教經驗提供給他的只是學問和修行上的歷練，
尤其是普陀山經驗對其來臺後的事業拓荒很有幫助. 至於社會
人脈，物資金錢等，煮雲法師可以說是一無所有.
簿其次探討煮雲法師來臺後發展其佛教事業的過程. 分為
三個階段來探討. 第一階段：適應與融入的問題. 探討其如何
由流浪僧侶成一寺住持的過程. 其中看到煮雲法師如何面對
外省僧侶和本省僧侶對立的問題. 第二階段：經營與困境的問
題. 探討煮雲法師如何經營道場及其相關佛教事業，及煮雲
法師所面臨經營佛教事業的困境：他的生病. 在其中也看到煮
雲法師如何回應當時耶，佛對立的問題. 第三階段：突破與開
創的問題. 探討煮雲法師為何會創辦精進佛七. 及他所領導
的精進佛七何以會成時尚，風行甚久? 當時的時代背景為何
? 並探討煮雲法師逝世後精進佛七的發展情況如何?
由上總總討論，最後歸結定位煮雲法師是當代臺灣佛教在
八○年代中期前，精進佛七和通俗佛教的代表者.
Chu-yun was among the youngest of the three generations
of Mainland monks who arrived in Taiwan in 1949. This article
examines his experience and Buddhist activities. On the one
hand，I attempt to understand problems in the accomodation and
development of a young Mainland monk in Taiwan. On the other
hand，I explore the contributions and position of Chu-yun in the
history of Taiwanese Buddhism. This particular case can help
us to understand the peculiar experience and temporal significance
of the attempt to apply a "Mainland Buddhist model" to Taiwan
after the war. The article is divided into two major sections.
First I examine Chu-yun's experience on the Mainland and the
influence of this experience on his activities in Taiwan. On his
arrival in Taiwan，Chu-yun was a young monk fresh out of a Buddhist
academy with little experience in monastic administration. Hence，
while his experience in the Mainland provided him with training
in scholarship and practice (in particular his experience at
P'u-t'o-shan was useful in his work in Taiwan)，on arriving in
Taiwan，Chu-yun had virtually no social connections or financial
support.
In the second part of the article I discuss the process of
Chu-yun's personal development and his Buddhist activities after
he came to Taiwan. This discussion is divided into three stages.
In the first stage Chu-yun faced problems of adaptation to
and incorporation into Taiwanese society. In this section I
explore how Chu-yun went from being a wandering monk to
administering a monastery. I also how Chu-yun faced problems
in the relationship between monks from the Mainland and monks
native to Taiwan. In the second stage Chu-yun faced problems of
finances and environment. In this section I examine how
Chu-yun administered his monastery and related activities, as
well as the administrative difficulties he faced owing to his poor
health. At the same time I discuss Chu-yun's response to the
confrontation between Buddhism and Christianity. In the third
stage Chu-yun faced problems of innovation and expansion. In this
section I discuss the reasons behind Chu-yun's decision to
establish meditation retreats (ching-chin fo-ch'I)，as well as the
reasons for the popular success of these retreats under his
leadership，that is, the social background of the time. I also
discuss the development of the institution of these retreats
after Chu-yun's death. Finally，based on the preceding
discussion，I conclude that Chu-yun was a representative of
popular Buddhism and the retreat movement in Taiwan up to the mid
1980s. |
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| ISSN | 10177132 (P) |
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| 點閱次數 | 1487 |
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| 建檔日期 | 1999.08.25
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| 更新日期 | 2017.06.20 |
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