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百年慈善寺 —— 花蓮西本願寺的前世與今生=Ci-shang Temple's 100 Year History: the Past and Present Xi-ben-yuan Temple in Hualien |
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釋真聞 (著)=Shih, Chen-wen (au.)
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| Source |
2016年「利他主義與菩薩思想」國際學術會議=2016 International Conference on "Altruism and Bodhisattva Thought"
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| Date | 2016.05 |
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| Pages | 227 - 248 |
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| Publisher | 玄奘大學宗教與文化學系、中華民國關懷生命協會、財團法人弘誓文教基金會 |
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| Publisher Url |
http://www.hongshi.org.tw/index.aspx
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| Location | 桃園市, 臺灣 [Taoyuean shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者單位：佛教弘誓學院教師
Author: Lecturer, Buddhist Hongshi College, Taiwan |
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| Keyword | 西本願寺=Xi-ben-yuan Temple (Nishi Hongan-ji); 慈善寺=Ci-shang Temple; 台灣佛教=Buddhism in Taiwan; 佈教所=Preaching Center; 達瑩法師=Master Da-ying |
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| Abstract | 慈善寺位於花蓮市節約街，為日僧在1919年所建的「西願本寺」。台灣光復後，1946年12月由台灣省日產處理委員會移交花蓮縣政府，再交由慈善院開山住持妙賢法師接收。1978年11月「財團法人台灣省花蓮縣花蓮市慈善寺」成立，1987年4月達瑩法師承接住持至今。慈善寺，歷經改旗易幟的更替世代，足履近百年的歲月。探討其歷史沿革與各階段的發展，乃是本研究關切所在。
本研究探討寺院的時代銜接、世代傳承、興建緣起與過程、歷任住持之倡導與經營成果，並還原相關的人與事的脈絡及軌跡，展現其風貌。本研究考察完整的歷史痕跡，梳理台灣東部佛教寺院變遷與發展的歷史，期待先人胼手胝足的艱辛歷程，與為法為教的崇高精神，能夠鼓舞社會大眾。
本研究獲得如下之結論：
一、從往昔至今日，慈善寺在各任住持的帶領下，展現出不同的寺院風格。日據的西本願寺，出家僧侶是帶妻修行且非素食，以國家、宗派為領導主軸。戰後的慈善院，過著刻苦清修的出家生活，平日一句佛教自修，結合民間習俗節慶度眾，安定人心。慈善寺在達瑩法師的主持下，寺風弘傳「人間佛教」為修行主體性格。
二、慈善寺達瑩法師立下四大宗旨：(1)推動弘法佈教；(2)社會文化教育；(3)推動惜物環保；(4)社會慈善公益；以這四大項目作為慈善寺實踐人間佛教的精神與內涵。
三、慈善寺以「隨分隨力」、「量力而為」的信念管理信眾，並無嚴格組織模式來作經營，屬於「自由式」、「隨喜參加」、「無商業行為」的運作，所以，「安貧樂道」又兼職「慈善公益」，秉持「無緣大慈，同體大悲」的精神。未來接班人除了要承接的寺風，致力於弘法之外，信眾人數的成長與經濟的維持也是努力的方向。
Ci-shang Temple is located on Jie-yue Street, Hualien. It was constructed by a Japanese monk in 1919 and called "Nishi Hongan-ji (Xi-ben-yuan Temple)." In November 1946, when Taiwan was restored after World War Ⅱ, the Taiwan Provincial Committee Government. Then Master Miao-xian, the founder of Ci-shang Monastery, was made to take over the temple. The foundation, constituted as a juristic person and called "Ci-shang Temple, Hualien City, Hualien County," was established in November 1987. Master Da-ying was made to succeed the temple in April 1987, and she led the temple to prosperity and kept it moving on and on until now. Having experienced the restoration of Taiwan, the temple has almost gone through one century. Therefore, to explore the changes and the developments in different stages of this temple becomes the main concern of this research.
This research focuses on the connections between stages, the succession of different generations, the constructions of the temple, and the abbot's or abbess's endeavors and achievements in each stage, trying to make clear what happened in the past. This research has thoroughly examined historical traces and combed through the changes and developments of temples and monasteries in the eastern part of Taiwan, hoping to manifest the difficult and arduous processes in each stage and the noble spirit to work for Buddha dharma and Buddhism. This may be a great inspiration for the general public.
Based on the explorations and analyses, this research has reached the following conclusions: 1. Under the guidance of each abbot or abbess, this temple has been showing different characteristics ever since it was founded. In the period of the Japanese occupation, Xi-ben-yuan Temple (Nishi Hongan-ji) operated in the Japanese way. Monks or nuns were allowed to get married, and they were not vegetarians. Most of all, they regarded their country and their religious order, a subdivision of Buddhism, as the supreme leadership authority. After World War Ⅱ, nuns in Ci-shang Monastery were living a very simple and austere life, practicing meditation through reciting buddhas' names. They availed themselves of every opportunity to preach, especially an the occasions of folk custom activities and festivals, in hope of bringing peace to people. And Ci-shang Temple, under Master Da-ying's kind guidance, has long been famous for its practice of humanistic Buddhism, which has served as one of its main features.
2. The four objectives Master Da-ying set up for Ci-shang Temple are: (1) to promote preaching Buddha dhama, (2) to contribute to social and culture education, (3) to promote preaching Buddha dhama, and (4) to strive for philanthropy.
3. Ci-shang Temple is interacting with its faithful followers in a genuine way, urging them to "follow their own nature and abilities to face the reality and do what they can." There isn't any strict mode for management. The temple operates spontaneously and compassionately and emphasizes "that one should cherish opportunities and work with joy." Therefore, they follows the practice of "being happy to lead a simple and virtuous life as well as willing to work for philanthropy," so they fully identify with "unconditional loving kindness and universal compassion." The fut |
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| Table of contents | 一、前言 231
二、日治時期的西本願寺 231
（一）日本佛教的傳入 231
（二）西本願寺派在花蓮港廳的開教 231
（三）西本願寺派花蓮港佈教所 233
1、武田善俊生平與來台因緣 233
2、成立花蓮港佈教所 234
3、教化事蹟與功勳 235
4、回國狀況 236
三、光復後的慈善院 236
（一）西本願寺的寺產轉移 236
1、移交過程 237
2、移交寺廟清冊 238
（二）草創期慈善院的先賢 238
1、首任住持妙賢法師 238
2、劉家倆姊妹的佛緣 239
（三）慈善院的內修外弘運作 239
（四）教內互動 240
1、慈航法師 240
2、白聖法師 241
3、印順法師 241
4、加入中國佛教會 242
四、達瑩法師與慈善寺的建設 242
（一）達瑩法師的出家與求學生涯 242
（二）重建工作的開展與完成 242
1、重建大殿 242
2、興辦妙賢幼稚園 244
3、興建講堂 244
4、文教弘法事業的落實 245
五、結論 246 |
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| Hits | 1393 |
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| Created date | 2020.08.14 |
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| Modified date | 2020.08.20 |
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