..續本文上一頁他的通俗著作可以當成佛門的異聞掌故來閱讀。

　　而有關精進佛七中所結集的幾本感應錄，則可作爲當代淨土宗感應錄的資料來保存，也爲當代淨土活動的風貌，留下某一面向的資料。

　　總結地說，煮雲法師在臺灣重建大陸化佛教模式的過程中，在五○年代至七○年代他可謂傳統佛教中的改革者，在把佛教普及化、通俗化上，他是具有代表性的人物。但在傳統大陸式佛教隨著教界思想的變動、社會脈動的變化，逐漸轉型欲建構出當代佛教主體特性的八○年代，他則成了新時代中舊傳統的倡導者。所以，煮雲法師可以說是當代臺灣佛教在八○年代中期之前，精進佛七和通俗佛教的代表者。

　　頁301

　　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

　　Ting Min

　　Associate Professor, Department of Chinese,

　　Cheng-chih University

　　Summary

　　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 pided 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 pided 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.

　　Key words: 1. Chu-yun 2. Taiwanese Buddhism 3. meditation retreats 4. Miracles

　　5. popular Buddhist writings

　　--------------------------------------------------------------------------------

　　注解

　　[1] 參考江燦騰，《臺灣百年佛教史之研究》中，〈對臺灣佛教如何開拓二十一世紀新貌的若幹建言〉頁477。臺北，南天書局印行。

　　[2] 以上敘述見釋煮雲，《煮雲法師全集》第9集，〈精進佛七溯塵緣〉文中頁3～頁28，高雄，鳳山佛教蓮社發行，1988年。

　　[3] 符芝瑛，《傳燈》頁26，臺北，天下文化出版，1995年7月。

　　[4] 同注2，頁61。

　　[5] 同注2，頁52～頁62。

　　[6] 同注2，頁71。

　　[7] 同注3，頁26、頁30。

　　[8] 同注2，頁73。

　　[9] 同注2，頁59～頁60。

　　[10] 同注2，頁75～頁85。

　　[11] 同注2，頁93。

　　[12] 同注2，頁223～頁225。

　　[13] 同注2，頁200～頁206。

　　[14] 同注2，頁221。

　　[15] 同注2，頁239。

　　[16] 見釋煮雲，《煮雲法師全集》冊6，〈叫化子傳聖旨〉頁3，高雄，鳳山蓮社發行。

　　[17] 見釋煮雲，《煮雲法師全集》冊8，〈南海普陀山傳奇異聞錄〉再版自序，高雄，鳳山蓮社發行。

　　[18] 以上同注2，頁160～頁184。

　　[19] 見江燦騰，《臺灣百年佛教史之研究》中，〈戰後臺灣地區重見大陸佛教的…

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