..续本文上一页他的通俗着作可以当成佛门的异闻掌故来阅读。

　　而有关精进佛七中所结集的几本感应录，则可作为当代净土宗感应录的资料来保存，也为当代净土活动的风貌，留下某一面向的资料。

　　总结地说，煮云法师在台湾重建大陆化佛教模式的过程中，在五○年代至七○年代他可谓传统佛教中的改革者，在把佛教普及化、通俗化上，他是具有代表性的人物。但在传统大陆式佛教随着教界思想的变动、社会脉动的变化，逐渐转型欲建构出当代佛教主体特性的八○年代，他则成了新时代中旧传统的倡导者。所以，煮云法师可以说是当代台湾佛教在八○年代中期之前，精进佛七和通俗佛教的代表者。

　　页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] 参考江灿腾，《台湾百年佛教史之研究》中，〈对台湾佛教如何开拓二十一世纪新貌的若干建言〉页477。台北，南天书局印行。

　　[2] 以上叙述见释煮云，《煮云法师全集》第9集，〈精进佛七溯尘缘〉文中页3～页28，高雄，凤山佛教莲社发行，1988年。

　　[3] 符芝瑛，《传灯》页26，台北，天下文化出版，1995年7月。

　　[4] 同注2，页61。

　　[5] 同注2，页52～页62。

　　[6] 同注2，页71。

　　[7] 同注3，页26、页30。

　　[8] 同注2，页73。

　　[9] 同注2，页59～页60。

　　[10] 同注2，页75～页85。

　　[11] 同注2，页93。

　　[12] 同注2，页223～页225。

　　[13] 同注2，页200～页206。

　　[14] 同注2，页221。

　　[15] 同注2，页239。

　　[16] 见释煮云，《煮云法师全集》册6，〈叫化子传圣旨〉页3，高雄，凤山莲社发行。

　　[17] 见释煮云，《煮云法师全集》册8，〈南海普陀山传奇异闻录〉再版自序，高雄，凤山莲社发行。

　　[18] 以上同注2，页160～页184。

　　[19] 见江灿腾，《台湾百年佛教史之研究》中，〈战后台湾地区重见大陆佛教的…

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