| Summary: | 碩士 === 玄奘大學 === 宗教學系碩士在職專班 === 102 === Abstract
Ci-shang Temple is located on Jie-yue Street, Hualien. It was constructed by a Japanese monk in 1917 and called “Nishi Hongan-ji (Xi-ben-yuan Temple).” In November 1946, when Taiwan was restored after World War II, the Taiwan Provincial Committee which was in charge of the Japanese property handed it over to the Hualien County 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 1978. 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.
This thesis consists of five chapters. Chapter One explains the motivation, the purposes, the field of study, the research methods, and the literary reviews. Chapter Two explores how Japanese preached Buddhism at Hualien. At that time, three Japanese farming settlements were established, and so “Hualien Harbor Preaching Center” was founded in 1917. Two years later, the Japanese monk, Yoshitoshi Takeda, moved the center to where the temple is now. Chapter Three and Chapter Four elaborate on how the temple, called Nishi Hongan-ji then, was transferred to Master Miao-xian through the government after World War II when Japanese were repatriated. Master Miao-xian’s and Master Da-ying’s admirable leadership, achievements, and contributions were fully described in these two chapters as well. Chapter Five makes reviews and conclusions; it also details the promising future prospects of the temple.
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 on 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 cultural education, (3) to work on environmental protection, 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 future successor of the temple is supposed to continue with its unique style as well as dedicate herself to preaching Buddha dhama. In the meanwhile, the temple should also try to appeal to more people and maintain proper economy.
4. Miao-xian Kindergarten has been run extremely well by the temple for years. At present, the classrooms and facilities are used mainly in preschool education, while they are offered for the use of community college in the evening. This is to provide people of different ages with opportunities to receive more education or continue their life-long learning, and, hopefully, this accomplishment will improve the educational or cultural level. The curricula are still focused on the Buddha dhama, which will in turn help them attain proper views and understanding of things, inspiring them to gain wisdom. Thus they might face the true reality of the world without getting lost.
This research gives the following suggestions:
1. Ci-shang Temple is advised to combine talented or qualified persons to organize a mental counseling team under the title of “Buddhist Guan-in Line on the Air,” which will give general public easy access to psychological or religious guidance. It is necessary to do so, for they may be in trouble oftentimes. Therefore, to set up “Buddhist Guan-in Line on the Air” is a convenient way to deliver all sentient beings.
2. Ci-shang Temple used to strive for multiple goals in humanistic Buddhism and to learn from the spirit of a “human Bodhisattva”. I suggest that Ci-sheng Temple continue the practice in this manner so that it may benefit the society by helping to purify the general mood of the society and form a proper set of social norms.
3. For the sake of philanthropy, I suggest the temple keep on providing social assistance to those in need. In addition, the temple is supposed to give feedback to the general public when necessary because it has also gained sufficient resources from the society.
Key Words：Xi-ben-yuan Temple (Nishi Hongan-ji), Ci-shang Temple, Buddhism in Taiwan, Preaching Center, Master Da-ying
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