佛教菩薩之一，歷經近千年的轉變，成為佛教和民間信仰的神祗，也是臺灣民間最受崇拜的神祇之一。又稱觀世音、觀自在、南海古佛、觀音大士、圓通教主、觀音佛祖。臺灣一般信眾大都稱觀音媽、佛祖媽，或簡稱佛祖。
觀音信仰源出於佛教，最初原是男性人物，隨著《普門品》流傳祂尋聲救苦、慈悲應化的願力，觀音深入民心，逐漸轉變成女神，其信仰的普及與妙善公主的傳說亦有所關連，觀音經由轉世化身的信仰，以多種女性的身份參與人類世界。臺灣寺廟中觀音的形象，主要有送子觀音、魚籃觀音、水月觀音、千手千眼觀音等等多樣化的造型。在臺灣民俗中，焦面大士鬼王也是觀世音的化身，媽祖則是觀音的一滴血所化，在在顯示觀世音深受民間愛戴，因而衍生許多傳說附會的情形。臺灣觀音信仰中石觀音與水流觀音的信仰，亦不乏其例，亦顯示其與民俗的密切相關。
除了成為民間宗教的重要神祗，觀世音信仰在臺灣也經常轉化為民間佛教的形態，有許多觀音廟均被稱為「巖仔」，街市中的觀音廟稱為「觀音亭」，其他如主祀觀世音的齋堂，也屬於這種類型。民家的神明廳上往往也懸掛有「家堂五神」的畫像，這類畫像上繪有觀世音菩薩、天上聖母、關聖帝君、福德正神、司命灶君等，觀世音一律被安置於最上層以示尊崇，因此而稱為「觀音媽聯」或「觀音彩仔」，此即所謂「家家觀世音」的由來。觀世音左右通常又奉祀善才童子與龍女公主，或者同祀文殊菩薩與普賢菩薩。民間以農曆2月19日為觀世音誕生日，6月19日為觀世音得道日，9月19日為觀世音出家日。
臺灣重要的觀音廟有艋舺龍山寺、林口竹林山觀音寺、大溪蓮座山觀音寺、龜山壽山巖觀音寺、清水紫雲巖、鹿港龍山寺、白河火山碧雲寺、阿蓮超峰寺等。
關鍵詞：民間佛教，觀音媽，巖仔，齋堂，觀音彩仔
參考書目
林美容、蘇全正。2003。〈臺灣的民間佛教傳統與「巖仔」的觀音信仰之社會實踐〉。《新世紀宗教研究》，2（3）：2-34。
林美容。2007。〈臺灣觀音信仰的主要型態〉。收於《民間佛教研究》。「人間佛教叢書」2。譚偉倫主編。北京：中華書局。
陳清香。1973。〈觀音菩薩形像研究〉。《華岡佛學文報》，3：57-78。
Sangren, P. Steven. 1983. “ Female Gender in Chinese Religious Symbols: Kuan Yin, Ma Tsu, and the Eternal Mother” Signs: Journal of Women in culture and society, 9（1）: 4-25.
建議書目
于君方。2009。《觀音：菩薩中國化的演變》。臺北：法鼓。
顏素慧。2001。《觀音小百科：第一本親近觀音的書》。臺北：橡樹林。
Guanyin, Avalokiteśvara, a goddess originates from India. At first, Guanyin was a male bodhisattva in Chinese Buddhism. After thousands years, Guanyin became a female figure in Chinese Buddhism and goddess in popular religion. Guanyin is the most popular goddess in Taiwan. She is also called Guanshiyin (觀世音), Guanzizai (觀自在), Nanhai gufo (南海古佛), Guanyin dashi (觀音古佛), Yuantong jiaozhu (圓通教主), and Guanyin fozu (觀音佛祖). In Taiwan, she is often abbreviated as Guanyin ma (觀音媽), Fozu ma (佛祖媽), or Fozu (佛祖).
According to the chapter 25th of Lotus Sutra (法華經), the Universal Gateway (普門品), Guanyin is a bodhisattva who can assume all living being no matter what kind of gender or form is needed to liberate beings from suffering. After this mercy figure went deep and vast in Chinese society, Guanyin became a goddess. As various kinds of female avatar, Guanyin attended Chinese life. In Taiwan, Guanyin’s figure is various, including conferring kids, holding a bamboo basket, moon mirroring in water, thousands hands and eyes. A ghost king with flaming face is also one of Guanyin’s avatars. Mazu (媽祖) was also formed from one blood of Guanyin. Above phenomena and legend reveal the close relation between Guanyin and popular religion.
Besides, in Taiwan, many temples of popular religion are also dedicated to Guanyin and named in relation of Guanyin. Many temples are named Yan zai (巖仔) or Guanyin ting (觀音亭). In the house, Guanyin is the major element in most of the icon hung above the shrine. On this kind of icon, Guanyin is placed above all other god. Under Guanyin, there are Mazu, Guansheng dijun, the Earth god, and the kitchen god. By the side of Guanyin, there are Shancai (善才) and Longnu (龍女). As a result, a saying is that Guanyin is worshiped in every house. The nineteenth day of the second month in Chinese lunar calendar is Guanyin’s birthday. The nineteenth day of the sixth month is Guanyin’s enlightened day. The nineteenth day of the nineth month is the day Guanyin becoming a monk.
There are many temples dedicated to Guanyin in Taiwan. The famous are Longshan temple (龍山寺)and Zhulin shan Guanyin temple (竹林山觀音寺) in Taipei, the Lianzuoshan Guanyin temple (蓮座山觀音寺) and Shoushanyan Guanyin temple (壽山巖觀音寺) in Taoyuan (桃園), the Ziyunyan (紫雲巖) in Taizhong (台中), Longshan temple (龍山寺) in Lugang (鹿港), Biyun temple (碧雲寺)in Tainan and Chaofeng temple (超峰寺) in Gaoxiong (高雄), etc.
Keywords: Avalokiteśvara, Guanyin ma, Yan zai (巖仔)
釋迦牟尼佛
民間一般簡稱「佛祖」、「佛陀」、「釋迦佛」，釋迦牟尼是梵語Sakyamuni 的音譯，釋迦是他的俗姓，牟尼意思為能仁、能文、忍的意思，原意大致表示出身釋迦族的聖人。釋迦牟尼是佛教的創教者，誕生於公元前500年左右，印度迦毗羅衛國淨飯王之子，名喬達摩．悉達多。悉達多29歲時，感於人生無法免除生、老、病、死之苦，於是遠離王宮，剃去鬚髮，追隨當時流行印度的各種修行宗教領袖。經過6年苦行後他放棄這類修行方法，且離開來自皇宮的追隨者，獨自到菩提伽耶的菩提樹下靜坐冥想，在49天的過程中通過魔王的誘惑，終於夜睹明星悟道，成為覺者，也就是佛陀。成道後的佛陀創立教團，在印度北部諸國宣揚他所理解的道理，總共傳教49年，最後在拘尸那揭羅城過世，佛教稱之為「大涅槃」。釋迦牟尼佛傳入中國後，其生平最早以《佛所行讚》等詩歌傳世。隨著譯出的佛經日益增加，也有佛的前世故事，即本生故事流傳，藉由佛的前世傳達佛教的輪廻、行善止惡等觀念。
不論在印度或亞洲其它佛教流行的地區，佛教都有人格、神格、哲學形而上的不同面向。在僧侶或學者的探討裡，經常強調佛陀的人格，甚至由於宗教哲學的發展，也產生本體或形而上的相關論述，不論前述何者，皆排除他的異能神通等層面。另一方面，由於佛陀是佛教的創教者，在中國的一般大眾心目中就有著「至高神」的地位，他離欲苦行修道的形象，也就造成一般人比較少向釋迦牟尼佛祈求世間各種福祉。結果是佛陀成為眾所週知的佛教創教者，卻不是佛教信仰者經常思慮及或崇敬的對象。
另一方面，由於佛教傳入中國與道教有著宗教競爭的關係，佛道教內部一度也以《老子化胡經》等經典將佛陀中國化，一方面將佛陀神仙化，一方面也將佛陀轉化成中國熟悉的神仙內容。佛陀變成中國神仙最具體的成果即是將孫悟空壓在五指山下的西天如來。此外，這個意像近年來甚至變成「如來神掌」的通俗文化。至於佛教本身重塑釋迦牟尼佛形象主要有兩個層面，一是強調佛陀作為教育家，一是強調佛陀的醫王角色。從這些發展中也能看到佛陀雖然不是大眾祈求的主要神祗，卻是詮釋佛教的重要槓桿。
一般大眾的宗教生活與釋迦牟尼佛相關者，儀式有每年四月八日的浴佛節，佛教徒或偏向佛教信仰者也會到佛寺浴佛祈福；禁忌上是不能用水果釋迦來供神。此外，臘八粥也和佛陀成道有關，因為農曆十二月初八是佛陀成道日，佛門會在這天煮臘八粥供佛分送善信，以紀念牧羊女供養佛陀米粥，使他恢復體力後於十二月初八成道。全台灣除了較具歷史的佛寺，如台南開元寺、彌陀寺、彰化南山寺、大佛、台北中和圓通寺等以釋迦牟尼佛為主祀者外。台灣各山頭及出家人主持的寺院也都以釋迦牟尼佛為主祀。
關鍵詞：佛陀、佛祖、釋迦牟尼、臘八粥
Shijia mouni fo (釋迦牟尼佛), is transliterated from the Sanskrit term, Sakyamuni, Buddha, the awakened one. Regarding to the understanding of Chinese Buddhist, Shijia, Sakya is his surname and muni means mercy and patient. Sakyamuni was the founder of Buddhism. He was born 2500 years ago in India. He was the single son of King Suddhodana and the prince of the kindom Kapilavastu. When he was twenty nine years old, he left for forest and devoting himself to practicing all kind of yoga. He was desperated to escape from the endless rebirth, samsara, which is the popular belief in India. After his six years in ascetic life, he abandoned the strict restricting with his diet which almost made him starving. He meditated under a bodhi tree for forty nine days. Finally, he was enlightened. He began to mission his teaching and established his mission group, the Sanga, Buddhist monastic group. After forty nine years, he was into mahaparinirvana, the final deathless state.
Sakyamuni, as the founder of Buddhism was introduced into China accompanied with Buddhism. His imgae has two aspects. One is philosophical and another is like the highest god in Chinese Buddhism. Regarding to the Buddhist scriptures, Buddha is an enlightend teacher who preaches the way to avoid rebirth and suffering. Because his position is too high to approach, people are seldom to pray him for the blessing of daily events. However, Sakyamuni as a stand point in the explaination of Buddhism is still important. Today, he is depicted as a powerful medical doctor and a wise educator in Taiwan.
In the popular culture and Daoism, Sakyamuni is regarding as god or like a Daoist immoral. At first, because of the competition between Buddhism and Daoism, Sakyamuni was depicted as an avatar of Laozi. In the novel, the Journey to the West (西遊記), Sakyamuni is an immortal like figure coming from west to gather the Monkey into his fist. This image later was transformed as a part of Wuxia xiaoshuo (武俠小説), a Chinese genre which is in relation with martical artist.
There are some daily occasions in relation with Sakyamuni in Taiwan. On April, eighth, in Chinese lunar calendar, Sakyamuni’s birthday, people go to the Buddhist temple to bath the statue of baby Sakyamuni for celebrating and blessing. On December, eighth, the day Sakyamuni got enlightened, in the Buddhist temples, the laba porridge (臘八粥) are prepared and served. It is a celebrating for that Sakyamuni accpted a shepherdess’s milk porridge as an offering. The Sakyamuni was nourished and enlightened. There is also a taboo about Sakyamuni. Offering sugar apple to god or Buddha is inappropriate. Because the name of sugar apple is a homonyms term with Shijia, the abbreviated name of Sakyamuni in Taiwan.
Almost of the Buddhist temples in Taiwan is dedicated to Sakyamuni, no matter whom Buddhist school they belongs to.
關鍵詞：佛陀、佛祖、釋迦牟尼、臘八粥
Keywords: Buddha, Sakyamuni, laba porridge
不論在印度或亞洲其它佛教流行的地區，佛教都有人格、神格、哲學形而上的不同面向。在僧侶或學者的探討裡，經常強調佛陀的人格，甚至由於宗教哲學的發展，也產生本體或形而上的相關論述，不論前述何者，皆排除他的異能神通等層面。另一方面，由於佛陀是佛教的創教者，在中國的一般大眾心目中就有著「至高神」的地位，他離欲苦行修道的形象，也就造成一般人比較少向釋迦牟尼佛祈求世間各種福祉。結果是佛陀成為眾所週知的佛教創教者，卻不是佛教信仰者經常思慮及或崇敬的對象。
另一方面，由於佛教傳入中國與道教有著宗教競爭的關係，佛道教內部一度也以《老子化胡經》等經典將佛陀中國化，一方面將佛陀神仙化，一方面也將佛陀轉化成中國熟悉的神仙內容。佛陀變成中國神仙最具體的成果即是將孫悟空壓在五指山下的西天如來。此外，這個意像近年來甚至變成「如來神掌」的通俗文化。至於佛教本身重塑釋迦牟尼佛形象主要有兩個層面，一是強調佛陀作為教育家，一是強調佛陀的醫王角色。從這些發展中也能看到佛陀雖然不是大眾祈求的主要神祗，卻是詮釋佛教的重要槓桿。
一般大眾的宗教生活與釋迦牟尼佛相關者，儀式有每年四月八日的浴佛節，佛教徒或偏向佛教信仰者也會到佛寺浴佛祈福；禁忌上是不能用水果釋迦來供神。此外，臘八粥也和佛陀成道有關，因為農曆十二月初八是佛陀成道日，佛門會在這天煮臘八粥供佛分送善信，以紀念牧羊女供養佛陀米粥，使他恢復體力後於十二月初八成道。全台灣除了較具歷史的佛寺，如台南開元寺、彌陀寺、彰化南山寺、大佛、台北中和圓通寺等以釋迦牟尼佛為主祀者外。台灣各山頭及出家人主持的寺院也都以釋迦牟尼佛為主祀。
關鍵詞：佛陀、佛祖、釋迦牟尼、臘八粥
Shijia mouni fo (釋迦牟尼佛), is transliterated from the Sanskrit term, Sakyamuni, Buddha, the awakened one. Regarding to the understanding of Chinese Buddhist, Shijia, Sakya is his surname and muni means mercy and patient. Sakyamuni was the founder of Buddhism. He was born 2500 years ago in India. He was the single son of King Suddhodana and the prince of the kindom Kapilavastu. When he was twenty nine years old, he left for forest and devoting himself to practicing all kind of yoga. He was desperated to escape from the endless rebirth, samsara, which is the popular belief in India. After his six years in ascetic life, he abandoned the strict restricting with his diet which almost made him starving. He meditated under a bodhi tree for forty nine days. Finally, he was enlightened. He began to mission his teaching and established his mission group, the Sanga, Buddhist monastic group. After forty nine years, he was into mahaparinirvana, the final deathless state.
Sakyamuni, as the founder of Buddhism was introduced into China accompanied with Buddhism. His imgae has two aspects. One is philosophical and another is like the highest god in Chinese Buddhism. Regarding to the Buddhist scriptures, Buddha is an enlightend teacher who preaches the way to avoid rebirth and suffering. Because his position is too high to approach, people are seldom to pray him for the blessing of daily events. However, Sakyamuni as a stand point in the explaination of Buddhism is still important. Today, he is depicted as a powerful medical doctor and a wise educator in Taiwan.
In the popular culture and Daoism, Sakyamuni is regarding as god or like a Daoist immoral. At first, because of the competition between Buddhism and Daoism, Sakyamuni was depicted as an avatar of Laozi. In the novel, the Journey to the West (西遊記), Sakyamuni is an immortal like figure coming from west to gather the Monkey into his fist. This image later was transformed as a part of Wuxia xiaoshuo (武俠小説), a Chinese genre which is in relation with martical artist.
There are some daily occasions in relation with Sakyamuni in Taiwan. On April, eighth, in Chinese lunar calendar, Sakyamuni’s birthday, people go to the Buddhist temple to bath the statue of baby Sakyamuni for celebrating and blessing. On December, eighth, the day Sakyamuni got enlightened, in the Buddhist temples, the laba porridge (臘八粥) are prepared and served. It is a celebrating for that Sakyamuni accpted a shepherdess’s milk porridge as an offering. The Sakyamuni was nourished and enlightened. There is also a taboo about Sakyamuni. Offering sugar apple to god or Buddha is inappropriate. Because the name of sugar apple is a homonyms term with Shijia, the abbreviated name of Sakyamuni in Taiwan.
Almost of the Buddhist temples in Taiwan is dedicated to Sakyamuni, no matter whom Buddhist school they belongs to.
關鍵詞：佛陀、佛祖、釋迦牟尼、臘八粥
Keywords: Buddha, Sakyamuni, laba porridge
關聖帝君
關聖帝君又稱協天大帝、文衡聖帝，關帝爺、帝君爺，關公、恩主公、恩主等，佛教稱為伽藍，即護法神之意。關聖帝君也是多種行業的行業神，包括讀書人的文昌神、軍警的戰神、商人的財神，乃至幫會的主神。在臺灣，關聖帝君近年來還被某些團體昇格為玉皇大帝，受原來玉帝的禪讓成為天公。關聖帝君是華人世界裡相當普遍的神祇。
關聖帝君生前最早的記載存於《三國志》，東漢末年河東郡解縣人，即今山西省臨猗縣，時值黃巾作亂，四處劫掠殺戮，各地方只能仰賴自組的區域民團武力以求自保，當時屬於皇室旁支淪落至平民的劉備也聚眾成事，關羽和張飛加入劉備的團體，三人義結金蘭。劉備主持的團體雖以皇室正統自居，但因勢力薄弱，發展初期被曹操擊潰，關羽於是成為曹操的俘虜，為曹操出戰。在關羽打敗另一軍閥袁紹的大將顏良、文醜之後，曹操讓關羽回到劉備的麾下，遂其不背棄結義兄弟的意志。重情義後來成為關羽神化中的重要元素之一。幾經波折，劉備的勢力終能茁壯，和南方吳國的孫權結盟並打敗曹操，成為東漢末年的三國之一。然而，關羽也因為其勢壯盛，駐守荊州，最後終因曹操用計，使他兵敗於吳國，被俘斬首。關羽的死亡也是蜀國命運的轉捩點，結義兄弟劉備和張飛皆因試圖為關羽復仇，切斷原有與吳國結盟的外交政策，以致國勢衰敗。這些故事後來成為流行小說《三國演義》中的重要素材，使得關羽神化的故事更添色彩。
關羽作為悲劇英雄，牽動當時的國際局勢，生前的功業和死後的影響都是他神化的重要基礎。據說在他死後不久，從他的出生地山西解縣和駐守地荊州玉泉山即為他立有祠祀。研究考察推測，關羽成神應當始於湖北當陽縣荊門地區，這是他被斬首的地方。傳說他曾顯靈於佛教天台山的僧人智顗(538-597)面前，要找回他失去的頭顱，經過智顗的開導，他歸依佛教，成為佛教的護法神。根據碑文記錄，至少到中唐時，關羽已經成為佛教天台宗裡的護法神。宗真宗(1014)時，道士王欽若則創造張天師召關羽驅逐蚩尤，為地方除害的故事，並封關羽為道教崇寧真君。宋哲宗(1096)時，勅封廟為顯烈，宗徽宗時更成為忠惠公，後來又陸續加封，到南宋時，成為英濟王。佛道教的影響，加以羅貫中的《三國演義》和地方戲曲的流傳，還有政治上歷經宋、元、明、清的提倡，在清朝時，關聖帝君已是軍人的守護神，賜號忠義神武靈佑關聖大帝，其廟是每縣普設的武廟。隨著時代變遷，神化的關羽逐漸擴散到整個華人世界之中，到了民國時，關羽甚至成為儒教的重要神祇。
早在明鄭時期，臺灣即有至少有八座關帝廟，最早的一座是在台南市中區的大關帝廟。日治時期約有132座，但因關聖帝君涉及民族意識，日本殖民政府對於以關聖帝君為主祀神的儒宗神教格外留意，1937年以後開始的皇民化運動，全臺被廢的關帝廟約在57座之間，佔總數二分之一。1945年臺灣光復後則回昇，據1959年的統計，約有192座。關聖帝君廟的傳佈極廣，影響也深，例如臺北的行天宮，其廟雖然立於1932年，但香火鼎盛的程度不下於古剎龍山寺。甚至東沙島上也有關帝廟，名大王廟，源於一漂流至該島的關公像於1948年建廟奉祀，由當地的軍官出任廟公，關聖帝君的信仰可見一般。此外，關聖帝君的信仰者也成立有全國性社團，名中華道教關聖帝君弘道協會。
關鍵詞
關聖帝君、關公、恩主、財神
參考資料
1.黃華節。1968。《關公的人格與神格》。台北：台灣商務印書館。
2.自立晚報。1994。《臺灣廟宇文化大系-關聖帝君卷》。台北：自立晚報文化出版社。
3.王志宇。1997。《台灣的恩主公信仰》。台北：文津。
進階閱讀
1.王見川、蘇慶華、劉文星編。2010。《近代的關帝信仰與經典 : 兼談其在新.馬發展》。臺北市 : 博揚文化。
2.Duara, Prasenjit。Superscribing Symbols: The Myth of Guandi, Chinese God of War’, The Journal of Asian Studies 47:4 (11/1988) 。中譯版：杜贊奇。〈刻劃標誌：中國戰神關帝的神話〉。載於韋思諦編，陳仲丹譯。2006。《中國大眾宗教》，頁93-113。
Holy Emperor Guan (關聖帝君)
The Holy Emperor Guan(關聖帝君), Guan Yu(關羽), is also known as Guandi(關帝) or Guan gong(關公) . Guan Yu as a historical figure was a great general in the Three Kingdoms(三國時期,190-280). He fought for his Sworn brothers Liu Bei(劉備). Today, Guan Yu is an important deity not only in popular religion but also in Buddhism and Taoism. He is called Qienlan shen(伽藍神), the tutelary deity of Buddhist monastery. In popular religion, he is Enzhu gong(恩主公). He even gets promotion recently. Some groups of popular religion in Taiwan announced he is Jade Emperor today. The original one abdicated and gave the crown to him, an index corresponding to the era of democracy. He is also the tutelary deity of merchant, army, police, and even the gangs. It is no doubt that Guan Yu is one of the Chinese popular deities.
The life of Guan Yu is written in Records of Three Kingdoms(三國志). He was born in Shanxi(山西), by the end the Eastern Han. Then, the Yellow Turban Rebellion (黃巾之亂) burst out. All the autonomy in the Eastern Han empire organized their own armaments to defend themselves under a leader. Guan Yu’s sworn brother, Liu Bei, is one of them. Liu Bei belongs to the imperial family, who was poor and tiny family. However, Liu Bei, Zhang Fei(張飛), and Guan Yu were sworn brothers and waved the Han orthodoxy flag calling people joining them. As a result, they only organized a small autonomy armed group which could not against Cao Cao(曹操)’s group. Cao Cao defeated them and Guan Yu was captured as a captive. Guan Yu fought for Cao Cao briefly as ransom. Finally, Guan Yu rejoined Liu Bei’s group again. Liu Bei’s group was founded their own kingdom Shu(蜀) and Guan Yu became marshal and garrisoned Jing Zho(荊州). Because his powerful arm forced, the other two kingdoms, Cai Wei(曹魏) and Wu(吳), made a conspiracy to defeat Guan Yu. Guan Yu was fail and beheaded by Wu. Guan Yu’s death also caused his two sworn brothers Liu Bei and Zhang Fei being died soon. Both of them were failing the revenge action against Wu. The Shu was also defeated by Wei(魏). The history of Three Kingdoms was rewritten by Luo Guanzhong (羅貫中) as novel, titled with Romance of the Three Kingdoms. In this novel, the character of Guan Yu was shaped as a powerful marshal and full of faithfulness and passion.
Not long after Guan Yu was dead, the temples dedicated to him were funded at his birthplace, Shanxi, and the place where he failed and beheaded, Jing Zho. It was speculated that the starting point at Jing Zho according to studies. It was also said his ghost had be reveal himself in front of the Buddhist monk, Zhi Yi(智顗, 538-597) and asked his lost head. Zhi Yi smoothed the ghost’s angry and made him becoming the tutelary deity of Buddhist monastery. According to the inscription on steles, it was not late by Middle Tang Dynasty, Guan Yu had became Buddhist tutelary deity. In Sung Dynasty, Guan Yu also became Taoist deity. Taoist Wang Qinruo(王欽若) described Guan Yu as a ghost was summoned by the Celestial Master Zhang(張天師) to expel the ghost of Chi you(蚩尤), the enemy of Huang Di(黃帝). As a result, Emperor Zhen Zhong(真宗) decreed Guan Yu as Chongning Zhenjun(崇寧真君). By the end of Song Dynasty, Guan Yu was titled as King Yingji(英濟王). Under the influence and propagation of Taoism and Buddhism, plus the Romance of the Three Kingdoms, moreover, the political promotion, Guan Yu already became a national wide deity. The temples dedicated to Guan Yu were established in every county. His title became more longer, as the Holly Emperor Guan of Royal, Overwhelming and Spiritual Beneficence(忠義神武靈佑關聖大帝). As a result, Guan Yu as a deity is almost everywhere where Chinese reside today. He even becomes the main deity of religious Confucianism.
In Taiwan, there were eight temples dedicated to Guan Yu at least in Ming Dynasty. When it was under Japan reign, the belief on Guan Yu was restricted because of Guan Yu relating to identity of Chinese. When the Japanization movement (皇民化運動) began in 1937, there were about 57 temples dedicated to Guan Yu abolished. A number is half of total. After 1945, the number rose again. It was estimate 192 temples in 1959.
Not only the temples dedicated to Guan Yu gather much people, but also the influence runs deep and wide. For example, Hsing Tian Kong(行天宮), a temple dedicated Guan Yu, funded in Taipei, 1932. It’s popularity in not beneath another ancient and famous temple, Mengjia Longshan Temple(龍山寺), a temple dedicated to Kuanyin(觀音), funded in 1738. Another vivid example is there is a Guan Yu’s temple funded in the Dongsha Islands(東沙島, Pratas Islands). The island is about 400 kilometers from Taiwan and only resided by army. Besides, the believer organized an national association as well, named The Mission Association of the Holly Emperor Guan in Chinese Taoism(中華道教關聖帝君弘道協會).
Keywords:
The Holy Emperor Guan, Guan Yu, Hsing Tian Kong
參考資料
1.黃華節。1968。《關公的人格與神格》。台北：台灣商務印書館。
2.自立晚報。1994。《臺灣廟宇文化大系-關聖帝君卷》。台北：自立晚報文化出版社。
3.王志宇。1997。《台灣的恩主公信仰》。台北：文津。
進階閱讀
1.王見川、蘇慶華、劉文星編。2010。《近代的關帝信仰與經典 : 兼談其在新.馬發展》。臺北市 : 博揚文化。
2.Duara, Prasenjit。Superscribing Symbols: The Myth of Guandi, Chinese God of War’, The Journal of Asian Studies 47:4 (11/1988) 。中譯：杜贊奇。〈刻劃標誌：中國戰神關帝的神話〉。載於韋思諦編，陳仲丹譯。2006。《中國大眾宗教》，頁93-113。
關聖帝君生前最早的記載存於《三國志》，東漢末年河東郡解縣人，即今山西省臨猗縣，時值黃巾作亂，四處劫掠殺戮，各地方只能仰賴自組的區域民團武力以求自保，當時屬於皇室旁支淪落至平民的劉備也聚眾成事，關羽和張飛加入劉備的團體，三人義結金蘭。劉備主持的團體雖以皇室正統自居，但因勢力薄弱，發展初期被曹操擊潰，關羽於是成為曹操的俘虜，為曹操出戰。在關羽打敗另一軍閥袁紹的大將顏良、文醜之後，曹操讓關羽回到劉備的麾下，遂其不背棄結義兄弟的意志。重情義後來成為關羽神化中的重要元素之一。幾經波折，劉備的勢力終能茁壯，和南方吳國的孫權結盟並打敗曹操，成為東漢末年的三國之一。然而，關羽也因為其勢壯盛，駐守荊州，最後終因曹操用計，使他兵敗於吳國，被俘斬首。關羽的死亡也是蜀國命運的轉捩點，結義兄弟劉備和張飛皆因試圖為關羽復仇，切斷原有與吳國結盟的外交政策，以致國勢衰敗。這些故事後來成為流行小說《三國演義》中的重要素材，使得關羽神化的故事更添色彩。
關羽作為悲劇英雄，牽動當時的國際局勢，生前的功業和死後的影響都是他神化的重要基礎。據說在他死後不久，從他的出生地山西解縣和駐守地荊州玉泉山即為他立有祠祀。研究考察推測，關羽成神應當始於湖北當陽縣荊門地區，這是他被斬首的地方。傳說他曾顯靈於佛教天台山的僧人智顗(538-597)面前，要找回他失去的頭顱，經過智顗的開導，他歸依佛教，成為佛教的護法神。根據碑文記錄，至少到中唐時，關羽已經成為佛教天台宗裡的護法神。宗真宗(1014)時，道士王欽若則創造張天師召關羽驅逐蚩尤，為地方除害的故事，並封關羽為道教崇寧真君。宋哲宗(1096)時，勅封廟為顯烈，宗徽宗時更成為忠惠公，後來又陸續加封，到南宋時，成為英濟王。佛道教的影響，加以羅貫中的《三國演義》和地方戲曲的流傳，還有政治上歷經宋、元、明、清的提倡，在清朝時，關聖帝君已是軍人的守護神，賜號忠義神武靈佑關聖大帝，其廟是每縣普設的武廟。隨著時代變遷，神化的關羽逐漸擴散到整個華人世界之中，到了民國時，關羽甚至成為儒教的重要神祇。
早在明鄭時期，臺灣即有至少有八座關帝廟，最早的一座是在台南市中區的大關帝廟。日治時期約有132座，但因關聖帝君涉及民族意識，日本殖民政府對於以關聖帝君為主祀神的儒宗神教格外留意，1937年以後開始的皇民化運動，全臺被廢的關帝廟約在57座之間，佔總數二分之一。1945年臺灣光復後則回昇，據1959年的統計，約有192座。關聖帝君廟的傳佈極廣，影響也深，例如臺北的行天宮，其廟雖然立於1932年，但香火鼎盛的程度不下於古剎龍山寺。甚至東沙島上也有關帝廟，名大王廟，源於一漂流至該島的關公像於1948年建廟奉祀，由當地的軍官出任廟公，關聖帝君的信仰可見一般。此外，關聖帝君的信仰者也成立有全國性社團，名中華道教關聖帝君弘道協會。
關鍵詞
關聖帝君、關公、恩主、財神
參考資料
1.黃華節。1968。《關公的人格與神格》。台北：台灣商務印書館。
2.自立晚報。1994。《臺灣廟宇文化大系-關聖帝君卷》。台北：自立晚報文化出版社。
3.王志宇。1997。《台灣的恩主公信仰》。台北：文津。
進階閱讀
1.王見川、蘇慶華、劉文星編。2010。《近代的關帝信仰與經典 : 兼談其在新.馬發展》。臺北市 : 博揚文化。
2.Duara, Prasenjit。Superscribing Symbols: The Myth of Guandi, Chinese God of War’, The Journal of Asian Studies 47:4 (11/1988) 。中譯版：杜贊奇。〈刻劃標誌：中國戰神關帝的神話〉。載於韋思諦編，陳仲丹譯。2006。《中國大眾宗教》，頁93-113。
Holy Emperor Guan (關聖帝君)
The Holy Emperor Guan(關聖帝君), Guan Yu(關羽), is also known as Guandi(關帝) or Guan gong(關公) . Guan Yu as a historical figure was a great general in the Three Kingdoms(三國時期,190-280). He fought for his Sworn brothers Liu Bei(劉備). Today, Guan Yu is an important deity not only in popular religion but also in Buddhism and Taoism. He is called Qienlan shen(伽藍神), the tutelary deity of Buddhist monastery. In popular religion, he is Enzhu gong(恩主公). He even gets promotion recently. Some groups of popular religion in Taiwan announced he is Jade Emperor today. The original one abdicated and gave the crown to him, an index corresponding to the era of democracy. He is also the tutelary deity of merchant, army, police, and even the gangs. It is no doubt that Guan Yu is one of the Chinese popular deities.
The life of Guan Yu is written in Records of Three Kingdoms(三國志). He was born in Shanxi(山西), by the end the Eastern Han. Then, the Yellow Turban Rebellion (黃巾之亂) burst out. All the autonomy in the Eastern Han empire organized their own armaments to defend themselves under a leader. Guan Yu’s sworn brother, Liu Bei, is one of them. Liu Bei belongs to the imperial family, who was poor and tiny family. However, Liu Bei, Zhang Fei(張飛), and Guan Yu were sworn brothers and waved the Han orthodoxy flag calling people joining them. As a result, they only organized a small autonomy armed group which could not against Cao Cao(曹操)’s group. Cao Cao defeated them and Guan Yu was captured as a captive. Guan Yu fought for Cao Cao briefly as ransom. Finally, Guan Yu rejoined Liu Bei’s group again. Liu Bei’s group was founded their own kingdom Shu(蜀) and Guan Yu became marshal and garrisoned Jing Zho(荊州). Because his powerful arm forced, the other two kingdoms, Cai Wei(曹魏) and Wu(吳), made a conspiracy to defeat Guan Yu. Guan Yu was fail and beheaded by Wu. Guan Yu’s death also caused his two sworn brothers Liu Bei and Zhang Fei being died soon. Both of them were failing the revenge action against Wu. The Shu was also defeated by Wei(魏). The history of Three Kingdoms was rewritten by Luo Guanzhong (羅貫中) as novel, titled with Romance of the Three Kingdoms. In this novel, the character of Guan Yu was shaped as a powerful marshal and full of faithfulness and passion.
Not long after Guan Yu was dead, the temples dedicated to him were funded at his birthplace, Shanxi, and the place where he failed and beheaded, Jing Zho. It was speculated that the starting point at Jing Zho according to studies. It was also said his ghost had be reveal himself in front of the Buddhist monk, Zhi Yi(智顗, 538-597) and asked his lost head. Zhi Yi smoothed the ghost’s angry and made him becoming the tutelary deity of Buddhist monastery. According to the inscription on steles, it was not late by Middle Tang Dynasty, Guan Yu had became Buddhist tutelary deity. In Sung Dynasty, Guan Yu also became Taoist deity. Taoist Wang Qinruo(王欽若) described Guan Yu as a ghost was summoned by the Celestial Master Zhang(張天師) to expel the ghost of Chi you(蚩尤), the enemy of Huang Di(黃帝). As a result, Emperor Zhen Zhong(真宗) decreed Guan Yu as Chongning Zhenjun(崇寧真君). By the end of Song Dynasty, Guan Yu was titled as King Yingji(英濟王). Under the influence and propagation of Taoism and Buddhism, plus the Romance of the Three Kingdoms, moreover, the political promotion, Guan Yu already became a national wide deity. The temples dedicated to Guan Yu were established in every county. His title became more longer, as the Holly Emperor Guan of Royal, Overwhelming and Spiritual Beneficence(忠義神武靈佑關聖大帝). As a result, Guan Yu as a deity is almost everywhere where Chinese reside today. He even becomes the main deity of religious Confucianism.
In Taiwan, there were eight temples dedicated to Guan Yu at least in Ming Dynasty. When it was under Japan reign, the belief on Guan Yu was restricted because of Guan Yu relating to identity of Chinese. When the Japanization movement (皇民化運動) began in 1937, there were about 57 temples dedicated to Guan Yu abolished. A number is half of total. After 1945, the number rose again. It was estimate 192 temples in 1959.
Not only the temples dedicated to Guan Yu gather much people, but also the influence runs deep and wide. For example, Hsing Tian Kong(行天宮), a temple dedicated Guan Yu, funded in Taipei, 1932. It’s popularity in not beneath another ancient and famous temple, Mengjia Longshan Temple(龍山寺), a temple dedicated to Kuanyin(觀音), funded in 1738. Another vivid example is there is a Guan Yu’s temple funded in the Dongsha Islands(東沙島, Pratas Islands). The island is about 400 kilometers from Taiwan and only resided by army. Besides, the believer organized an national association as well, named The Mission Association of the Holly Emperor Guan in Chinese Taoism(中華道教關聖帝君弘道協會).
Keywords:
The Holy Emperor Guan, Guan Yu, Hsing Tian Kong
參考資料
1.黃華節。1968。《關公的人格與神格》。台北：台灣商務印書館。
2.自立晚報。1994。《臺灣廟宇文化大系-關聖帝君卷》。台北：自立晚報文化出版社。
3.王志宇。1997。《台灣的恩主公信仰》。台北：文津。
進階閱讀
1.王見川、蘇慶華、劉文星編。2010。《近代的關帝信仰與經典 : 兼談其在新.馬發展》。臺北市 : 博揚文化。
2.Duara, Prasenjit。Superscribing Symbols: The Myth of Guandi, Chinese God of War’, The Journal of Asian Studies 47:4 (11/1988) 。中譯：杜贊奇。〈刻劃標誌：中國戰神關帝的神話〉。載於韋思諦編，陳仲丹譯。2006。《中國大眾宗教》，頁93-113。
彌勒佛
彌勒是梵文Maitreya的音譯，意思是「慈氏」。按照佛教的理解，彌勒佛目前並未成佛，而是菩薩。由於佛陀預言彌勒佛是自己在這世界的接任者，因此彌勒佛應作彌勒菩薩，也稱「未來佛」或「當來下生彌勒尊佛」。彌勒佛的全名應作彌勒阿逸多，彌勒是他的姓。佛教描述彌勒佛下降世界時，一共講經說法三次，是為龍華三會，第一次說法時會有九十六億人成為阿羅漢，第二次九十四億人，第三次九十三億人。當時的世界五穀豐登，人類皆高大長壽，是地球上的新時代。因此，彌勒佛降世對信仰者而言，他的龍華會就代表著未來的此世天堂，彌勒也就具有新聖王的意義。結果自六朝起，彌勒信仰即流行中國，在政治上既被君王用來作為聖王的宣傳，也被有心人用以鼓動大眾叛亂，與民間宗教新教派的興起有關。釋迦退位，彌勒接掌的說法便從原有的宗教意涵，變成具有十足政治意味的宣言。結果自北朝末起至明、清，彌勒始終是佛教裡備受政治操作的人物之一，元朝的白蓮教也變成彌勒信仰叛亂教派的原型和代稱。
另一方面，彌勒佛也始終有著另一條脈絡維繫著他和中國民間的關係，這是藉由他的轉世。傳說六朝一位與梁武帝交好的居士傅大士，即是彌勒菩薩的化身。後來五代時在浙江寧波一帶，有一位名契此的布袋和尚，更成為我們目前熟悉的彌勒佛形象來源。傳說布袋和尚出門總是手持扙，背著個布袋、破蓆子，四處向人乞食為生，號長汀子，少言語，無論到了那裡，多以神通開導世人，說完話即圓寂，卻又有人在其它地方見到他，於是大家競相立其像供奉。有布袋和尚歌傳世：「只箇心心心是佛，十方世界最靈物。縱橫妙用可憐生，一切不如心真實。騰騰自在無所為，閑閑究竟出家兒。若覩目前真太道，不見纖毫也大奇。萬法何殊心何異，何勞更用尋經義。心王本自絕多知，智者只明無學地。」依其歌詞內容，布袋和尚宣傳的佛教大致與宋朝之後的禪宗發展相同。
受希臘化佛教影響，彌勒的造形最早在中亞時深具希臘的塑像風格，身材瘦高，頭頂花冠或桂冠。傳入中國之後，彌勒的造形即逐漸中國化，至今已普遍成為滿臉笑容又大肚的造型。目前臺灣民間，除了部份佛教寺院以彌勒佛為主祀神外，最主要的信仰者是一貫道。一貫道認為其十七祖路中一乃是彌勒佛降世，全台灣各地顯著的彌勒佛造像多由一貫道所設立。此外，彌勒佛也普為店家供奉，多作笑臉迎人狀，放置於門口或明顯的地方，主要是作為財神。
關鍵詞：彌勒佛、彌勒菩薩、未來佛、布袋和尚
參考書目
1. 何勁松主編。2003。《布袋和尚與彌勒文化》北京市：宗教文化出版社。
2. 汪娟。1990。〈唐代彌勒信仰硏究〉中國文化大學中國文學研究所碩士論文。
3. 張文良。2001。〈彌勒信仰述評〉，收於《中國佛教學術論典》第二十二冊。台北：佛光出版社。
4. 黃柏棋。2005。〈古代印度與儒家的神聖秩序觀：以彌勒思想的救世觀之轉變為例 〉。《世界宗教學刊》，5：1-58。
5. 楊惠宇。2005。〈彌勒信仰與輪王政治〉香港：中文大學學位論文。
Mile Fo (彌勒佛), Maitreya, is a Chinese popular deity which originates from Buddhism. His surname Mile is a transliteration of the Sanskrit word Maitreya which is derived from the word maitrī meaning loving and kindness. Though Fo (佛) means Buddha in Chinese, Maitreya is not a Buddha at present but a bodhisattva who will be the successor of Śākyamuni (釋迦牟尼), the founder of Buddhism. In Chinese, Mi le Fo is called the Future Buddha (未來佛), or the Will-Be-Venerable Buddha Mile (當來下生彌勒尊佛) also.
One important aspect of Mile Fo’s idea is about the eschatology. Regarding to some Buddhist scriptures, once Maitreya comes to this world and enlighten as a Buddha, this world will be a wonder land or a paradise. All the people are long-lived, tall, and handsome or beautiful. There is no any disease and famine. It is a brand new era. Maitreya will preach the dharma three times and enlighten billions of people. This new era’s image is so brilliant and attractive to Chinese in Six Dynasties and the following dynasties. As a result, the belief on Maitreya’s coming becomes very popular in China from that time. Both the men of political ambition and the leaders of various cults took the image of Maitreya and his new world as an important ideology on propagating their ideas about their new world and promises to people. Many rebellions aroused in the name of Maitreya’s coming. Then the cult of Maitreya’s became an archetype of political-religious rebellion. The Whit-lotus cult (白蓮教) in Yuan dynasty (元朝, 1271-1368) is a typical example. All the imperial authority keeps an eye on this kind of cult.
However, there is still another thread about Maitreya in Chinese popular religions and Buddhism. According to Mahayana Buddhism, all live include bodhisattva will reincarnate in saṃsāra forever until become a Buddha. In other words, as a bodhisattva, even Maitreya incarnates as well. Chinese Buddhists believe that one incarnation of Maitreya is Fu Xi (傅翕, 497～569) who is a friend of emperor Lian Wu (梁武帝, 464?-549) . Another one is more famous than Fu Xi. He is a monk whose religious title is Qici (契此) in Five dynasties (五代, 907-960). He traveled around the Zhejiang (浙江) province, carried a sack all the time, and begged for a living. Qici’s words were few and each time when he was speaking, he was going to die. Strangely, every time people thought he was dead already, they would find he was still alive elsewhere. Qici was a thaumaturgical monk. Chinese thought that he is Maitreya’s incarnation and call him monk Budai (布袋)and set statue for him. Budai means cloth sacks in Chinese. As it mentions above, he always carried a sack. Besides, some Chinese popular sectarian thought their masters were Maitreya’s incarnation too. Such as I-Kuan Dao (一貫道), it’s members thought that Lu Zhongyi (路中一, 1849-1925), the seventeenth Patriarch of I-Kuan Dao, was the last Maitreya’s incarnation.
As the incarnation of Maitreya, Monk Bu-Dai’s image influences profoundly Maitreya’s image in China. Originally, the status of Maitreya was Greek style. Referencing to Greek aesthetics and myth, the status is slender and wears a corolla. It is because of Alexander the Great invading India and founding some Indo-Greek kingdoms. However, in China, Maitreya’s image was changed during Song Dynasty. Maitreya’s image became having a fat face with smile and a big stomach. These new image’s elements means he is open-minded and tolerance. As a result, Maitreya becomes a Cai shen (財神),a fortune god, now. In Taiwan, there are many shops or stores enshrining Maitreya. However, there are few Buddhist temples enshrining Maitreya. Most of the huge Maitreya statuses are settled by I-Kuan Dao, and Maitreya is majorly enshrined by the disciples of Yi-guan Dao. People even forget his Inido identity sometimes. Maitreya is one of the Buddhists figures who really come to term with Chinese culture.
Keywords: Maitreya, the Future Buddha, Monk Bu-Dai
References:
1. 何勁松主編。2003。《布袋和尚與彌勒文化》北京市：宗教文化出版社。
2. 汪娟。1990。〈唐代彌勒信仰硏究〉中國文化大學中國文學研究所碩士論文。
3. 張文良。2001。〈彌勒信仰述評〉，收於《中國佛教學術論典》第二十二冊。台北：佛光出版社。
4. 黃柏棋。2005。〈古代印度與儒家的神聖秩序觀：以彌勒思想的救世觀之轉變為例 〉。《世界宗教學刊》，5：1-58。
5. 楊惠宇。2005。〈彌勒信仰與輪王政治〉香港：中文大學學位論文。
另一方面，彌勒佛也始終有著另一條脈絡維繫著他和中國民間的關係，這是藉由他的轉世。傳說六朝一位與梁武帝交好的居士傅大士，即是彌勒菩薩的化身。後來五代時在浙江寧波一帶，有一位名契此的布袋和尚，更成為我們目前熟悉的彌勒佛形象來源。傳說布袋和尚出門總是手持扙，背著個布袋、破蓆子，四處向人乞食為生，號長汀子，少言語，無論到了那裡，多以神通開導世人，說完話即圓寂，卻又有人在其它地方見到他，於是大家競相立其像供奉。有布袋和尚歌傳世：「只箇心心心是佛，十方世界最靈物。縱橫妙用可憐生，一切不如心真實。騰騰自在無所為，閑閑究竟出家兒。若覩目前真太道，不見纖毫也大奇。萬法何殊心何異，何勞更用尋經義。心王本自絕多知，智者只明無學地。」依其歌詞內容，布袋和尚宣傳的佛教大致與宋朝之後的禪宗發展相同。
受希臘化佛教影響，彌勒的造形最早在中亞時深具希臘的塑像風格，身材瘦高，頭頂花冠或桂冠。傳入中國之後，彌勒的造形即逐漸中國化，至今已普遍成為滿臉笑容又大肚的造型。目前臺灣民間，除了部份佛教寺院以彌勒佛為主祀神外，最主要的信仰者是一貫道。一貫道認為其十七祖路中一乃是彌勒佛降世，全台灣各地顯著的彌勒佛造像多由一貫道所設立。此外，彌勒佛也普為店家供奉，多作笑臉迎人狀，放置於門口或明顯的地方，主要是作為財神。
關鍵詞：彌勒佛、彌勒菩薩、未來佛、布袋和尚
參考書目
1. 何勁松主編。2003。《布袋和尚與彌勒文化》北京市：宗教文化出版社。
2. 汪娟。1990。〈唐代彌勒信仰硏究〉中國文化大學中國文學研究所碩士論文。
3. 張文良。2001。〈彌勒信仰述評〉，收於《中國佛教學術論典》第二十二冊。台北：佛光出版社。
4. 黃柏棋。2005。〈古代印度與儒家的神聖秩序觀：以彌勒思想的救世觀之轉變為例 〉。《世界宗教學刊》，5：1-58。
5. 楊惠宇。2005。〈彌勒信仰與輪王政治〉香港：中文大學學位論文。
Mile Fo (彌勒佛), Maitreya, is a Chinese popular deity which originates from Buddhism. His surname Mile is a transliteration of the Sanskrit word Maitreya which is derived from the word maitrī meaning loving and kindness. Though Fo (佛) means Buddha in Chinese, Maitreya is not a Buddha at present but a bodhisattva who will be the successor of Śākyamuni (釋迦牟尼), the founder of Buddhism. In Chinese, Mi le Fo is called the Future Buddha (未來佛), or the Will-Be-Venerable Buddha Mile (當來下生彌勒尊佛) also.
One important aspect of Mile Fo’s idea is about the eschatology. Regarding to some Buddhist scriptures, once Maitreya comes to this world and enlighten as a Buddha, this world will be a wonder land or a paradise. All the people are long-lived, tall, and handsome or beautiful. There is no any disease and famine. It is a brand new era. Maitreya will preach the dharma three times and enlighten billions of people. This new era’s image is so brilliant and attractive to Chinese in Six Dynasties and the following dynasties. As a result, the belief on Maitreya’s coming becomes very popular in China from that time. Both the men of political ambition and the leaders of various cults took the image of Maitreya and his new world as an important ideology on propagating their ideas about their new world and promises to people. Many rebellions aroused in the name of Maitreya’s coming. Then the cult of Maitreya’s became an archetype of political-religious rebellion. The Whit-lotus cult (白蓮教) in Yuan dynasty (元朝, 1271-1368) is a typical example. All the imperial authority keeps an eye on this kind of cult.
However, there is still another thread about Maitreya in Chinese popular religions and Buddhism. According to Mahayana Buddhism, all live include bodhisattva will reincarnate in saṃsāra forever until become a Buddha. In other words, as a bodhisattva, even Maitreya incarnates as well. Chinese Buddhists believe that one incarnation of Maitreya is Fu Xi (傅翕, 497～569) who is a friend of emperor Lian Wu (梁武帝, 464?-549) . Another one is more famous than Fu Xi. He is a monk whose religious title is Qici (契此) in Five dynasties (五代, 907-960). He traveled around the Zhejiang (浙江) province, carried a sack all the time, and begged for a living. Qici’s words were few and each time when he was speaking, he was going to die. Strangely, every time people thought he was dead already, they would find he was still alive elsewhere. Qici was a thaumaturgical monk. Chinese thought that he is Maitreya’s incarnation and call him monk Budai (布袋)and set statue for him. Budai means cloth sacks in Chinese. As it mentions above, he always carried a sack. Besides, some Chinese popular sectarian thought their masters were Maitreya’s incarnation too. Such as I-Kuan Dao (一貫道), it’s members thought that Lu Zhongyi (路中一, 1849-1925), the seventeenth Patriarch of I-Kuan Dao, was the last Maitreya’s incarnation.
As the incarnation of Maitreya, Monk Bu-Dai’s image influences profoundly Maitreya’s image in China. Originally, the status of Maitreya was Greek style. Referencing to Greek aesthetics and myth, the status is slender and wears a corolla. It is because of Alexander the Great invading India and founding some Indo-Greek kingdoms. However, in China, Maitreya’s image was changed during Song Dynasty. Maitreya’s image became having a fat face with smile and a big stomach. These new image’s elements means he is open-minded and tolerance. As a result, Maitreya becomes a Cai shen (財神),a fortune god, now. In Taiwan, there are many shops or stores enshrining Maitreya. However, there are few Buddhist temples enshrining Maitreya. Most of the huge Maitreya statuses are settled by I-Kuan Dao, and Maitreya is majorly enshrined by the disciples of Yi-guan Dao. People even forget his Inido identity sometimes. Maitreya is one of the Buddhists figures who really come to term with Chinese culture.
Keywords: Maitreya, the Future Buddha, Monk Bu-Dai
References:
1. 何勁松主編。2003。《布袋和尚與彌勒文化》北京市：宗教文化出版社。
2. 汪娟。1990。〈唐代彌勒信仰硏究〉中國文化大學中國文學研究所碩士論文。
3. 張文良。2001。〈彌勒信仰述評〉，收於《中國佛教學術論典》第二十二冊。台北：佛光出版社。
4. 黃柏棋。2005。〈古代印度與儒家的神聖秩序觀：以彌勒思想的救世觀之轉變為例 〉。《世界宗教學刊》，5：1-58。
5. 楊惠宇。2005。〈彌勒信仰與輪王政治〉香港：中文大學學位論文。
盤古聖帝
盤古公即盤古，又稱盤古聖帝、盤古聖祖等，是中國神話裡開天闢地的人物。盤古最早的神話記載於三國時期吳國徐整所著《三五歷記》，故事描述古代的創世觀，古人認為天地未開之時宛如雞蛋一片混沌，人類祖先盤古誔生其間。經過一萬八千年天地開始分離，期間盤古每長高一丈，天地就分開一丈。盤古作為天地初開第一人，死後氣息化成風雲，聲音變成雷聲，眼睛成為日月，四肢和身體成大地和山，血液成為河川，肌肉化土壤，身上種種皆成宇宙萬物，身內的各種蟲，被風吹襲後成為人類。此為盤古開天闢地神話。
盤古的傳說後來被道教吸納，名叫盤古真人，也就是道教的神仙，又作元始天尊，元始天王。根據葛洪的《枕中書》，天地未分前，由天地精華育孕的盤古已在其中，且自號元始天王。天地始開後，他遇到聖女太元，喜愛其貞潔，化作青光入其口中，使之受孕，十二年後盤古從太元的背脊出生，出生後有彩雲護身的瑞相。在陶弘景《真靈位業圖》裡，眾神仙要按時朝覲元始天尊，號「玉清紫虛高上元皇太上大道君」。《述異記》裡還指出，盤古的墓地在南海。
自古即有主祀盤古的廟宇，四川稱盤古祠或盤古三郎廟。《歲時習俗資料彙編》載古以十月十六日為盤古誔辰，湖南湖北一帶認為因為盤古誔生即開天闢地之時，節氣正巧是陰陽始分之日。臺灣民間廟宇中，主祀盤古者不多，視主祀元始天尊等同主祀盤古，例如新店開天宮、新竹五指山盤古廟、開天宮、臺南玉井的大王宮和盤古殿，還有新化的盤古王廟等。
關鍵詞：元始天尊、盤古公
Pangu Gong(盤古公)
Pangu Gong is Pangu, the primal human in Chinese history. He is also called . The first record about Pangu is in the Three kingdom period(三國時代). In Sanwu liji(三五歷記), written by Xu Zheng(徐整), the genesis of the universe is described. It is said that at the beginning, the universe is in chaos, just like an egg. When the heaven and the earth begin to separate, Pangu is born and grew up at the same time. Finally, Pangu is as high as the distance between the heaven and the earth. After Pangu is dead, his eyes become the sun and the moon. Thunder comes from his voice. Cloud and wind is from his breath. His body and limbs become the ground and mountain. The blood of him runs to shape the river. His flesh transforms to the soil. The insect inside his body become human. Everything in the universe comes from Pangu. This is the myth of Pangu.
Later, the myth is absorbed by Taoism. Pangu is named the True Man Pangu(真人盤古) and becomes Yuanshi tianzun (元始天尊) the highest god in Daoism. In the light of Ge hong’s (葛洪) Zhen-zhong shu (枕中書), the Book in the Pillow, before the universe was created, Pan Gu was already pregnant by heaven and earth and he titled himself as Yuan-shi tian-wang (元始天王), the Primal Divine King. After he got out from the cosmic egg, he met the saint lady Tai-yuan (聖女太元) and transformed himself as a green light into her stomach to make her pregnant. After twelve years, Pan Gu was born as a flesh human. No matter where he went to, there is a colorful cloud above him as a protection. It is an auspicious sign. According to the Zhenling weiye tu (真靈位業圖) written by Tao Hongjing’s (陶弘景), Pan Gu is in the first place above all immortals dwells in the Yuqing jing (玉清境), the Jade clarity. It was also said that Pan-Gu’s is buried around the Southern China Sea(南海).
The temple dedicated to Pan-Gu could be dated back to ancient and founded in Sichun(四川). However, the temple is rare. In Taiwan, there are about five temples dedicated to Pan Gu, including Kaitian temple (開天宮) in Xindian (新店), Xinzhu (新竹) separately, and Dawang gong (大王宮), Pangu temple (盤古殿), Pangu wang miao (盤古王廟) in Tainan (台南) etc.
Keywords：
Yuanshi tianzun, Pan Gu gong
盤古的傳說後來被道教吸納，名叫盤古真人，也就是道教的神仙，又作元始天尊，元始天王。根據葛洪的《枕中書》，天地未分前，由天地精華育孕的盤古已在其中，且自號元始天王。天地始開後，他遇到聖女太元，喜愛其貞潔，化作青光入其口中，使之受孕，十二年後盤古從太元的背脊出生，出生後有彩雲護身的瑞相。在陶弘景《真靈位業圖》裡，眾神仙要按時朝覲元始天尊，號「玉清紫虛高上元皇太上大道君」。《述異記》裡還指出，盤古的墓地在南海。
自古即有主祀盤古的廟宇，四川稱盤古祠或盤古三郎廟。《歲時習俗資料彙編》載古以十月十六日為盤古誔辰，湖南湖北一帶認為因為盤古誔生即開天闢地之時，節氣正巧是陰陽始分之日。臺灣民間廟宇中，主祀盤古者不多，視主祀元始天尊等同主祀盤古，例如新店開天宮、新竹五指山盤古廟、開天宮、臺南玉井的大王宮和盤古殿，還有新化的盤古王廟等。
關鍵詞：元始天尊、盤古公
Pangu Gong(盤古公)
Pangu Gong is Pangu, the primal human in Chinese history. He is also called . The first record about Pangu is in the Three kingdom period(三國時代). In Sanwu liji(三五歷記), written by Xu Zheng(徐整), the genesis of the universe is described. It is said that at the beginning, the universe is in chaos, just like an egg. When the heaven and the earth begin to separate, Pangu is born and grew up at the same time. Finally, Pangu is as high as the distance between the heaven and the earth. After Pangu is dead, his eyes become the sun and the moon. Thunder comes from his voice. Cloud and wind is from his breath. His body and limbs become the ground and mountain. The blood of him runs to shape the river. His flesh transforms to the soil. The insect inside his body become human. Everything in the universe comes from Pangu. This is the myth of Pangu.
Later, the myth is absorbed by Taoism. Pangu is named the True Man Pangu(真人盤古) and becomes Yuanshi tianzun (元始天尊) the highest god in Daoism. In the light of Ge hong’s (葛洪) Zhen-zhong shu (枕中書), the Book in the Pillow, before the universe was created, Pan Gu was already pregnant by heaven and earth and he titled himself as Yuan-shi tian-wang (元始天王), the Primal Divine King. After he got out from the cosmic egg, he met the saint lady Tai-yuan (聖女太元) and transformed himself as a green light into her stomach to make her pregnant. After twelve years, Pan Gu was born as a flesh human. No matter where he went to, there is a colorful cloud above him as a protection. It is an auspicious sign. According to the Zhenling weiye tu (真靈位業圖) written by Tao Hongjing’s (陶弘景), Pan Gu is in the first place above all immortals dwells in the Yuqing jing (玉清境), the Jade clarity. It was also said that Pan-Gu’s is buried around the Southern China Sea(南海).
The temple dedicated to Pan-Gu could be dated back to ancient and founded in Sichun(四川). However, the temple is rare. In Taiwan, there are about five temples dedicated to Pan Gu, including Kaitian temple (開天宮) in Xindian (新店), Xinzhu (新竹) separately, and Dawang gong (大王宮), Pangu temple (盤古殿), Pangu wang miao (盤古王廟) in Tainan (台南) etc.
Keywords：
Yuanshi tianzun, Pan Gu gong
廣澤尊王
廣澤尊王又稱郭王公、郭聖王、聖王公或保安尊王，全銜「威鎮忠應孚惠威武英烈保安廣澤尊王」，源自福建泉州，是泉州人的保護神。廣澤尊王的造型多作童子相，這和他的傳說有關。廣澤尊王是五代十國時南安縣郭山人，姓郭名忠福（一說為郭洪福或郭乾），出身世家，乃是唐朝大將郭子儀的後代，但家境貧困，年幼即成為孤兒，為泉州當地的一位陳姓巨富放羊謀生。郭忠福放牧的羊群很是神奇，每每陳姓巨富賣掉些羊之後，羊群的數目也不會變少，結果越來越富。然而，陳富人卻非常吝嗇，請了位地理師來勘風水，竟用一頭掉到糞池裡的羊招待地理師。地理師心裡非常生氣，卻不動聲色。
地理師後來藉機告訴郭忠福，要他把父母屍骨改葬到羊欄附近的吉地，並囑咐他即將有事，如遇毒蜂攻擊，要逃到「銅笠、牛騎人、魚上樹」的地方，即可得脫免災。郭洪福依其言而行，果真毒蜂群湧，竟殺了陳富翁，郭洪福謹記地理師的囑咐，依其言拔腿就跑，天空下起大雨，他果真遇到一位僧人拿著鏡子當斗笠遮雨，又看到幾個牧童躲在牛肚下，就像是牛騎著人。不遠處竟然有個魚夫，為了避雨，手持釣竿，拎著魚上了樹。郭洪福發現有顆大石頭，似乎知道這就是他的歸處，於是在上面打坐，不久後竟成仙飛去。附近的居民得悉之後，這個地方是飛鳳山，就蓋了「鳳山寺」為他立祀。因為他非常靈驗，被封為保安尊王。
廣澤尊王還有其它傳說，一説他秉性良善，坐在某處修行時仙去，人們發現他時仍有體溫，感其神靈於是立祠供奉，又因為祈雨靈驗，於是被封為「廣澤尊王」。一説雍正為太子時，病中夢感得其療病，於是封為「保安廣尊王」。也有說他在修行正要成仙而去時，母親發現了拉住他一隻腳，所以造型就是只盤了一隻腳。
全臺灣的廣澤尊王最早主要由泉州人來臺分靈或分香始設，後來又隨移民而擴散，寺廟多以「鳳山寺」或「保安宮」為名，全台分佈以台南縣市最多，台中、屏東次之，總計全台約有70座左右，有許多神壇也以廣澤尊王為主祀神，約莫也在70座之間。有些廣澤尊王的廟裡配祀有黃太尉和陳欽差，還有廣澤尊王夫人妙應仙妃，加上十三個兒子組成的「十三太保」，並組有陣頭組織如將爺會、轎班會等。台南西羅殿即以上述陣頭和作十六歲聞知。每年農曆二月二十三日或八月二十二日都是廣澤尊王的祭日，祠廟在此日要獻演戲曲，和上供牲醴，並舉行盛大的神輿遶境儀式。
臺灣各地有許多廣澤尊王的聯誼組織，例如鹿港鳳山寺、雲林土庫鳳山寺等皆成立有聯誼會，知名的西羅殿也成立有相關組織。近年來由於中國大陸的開放，各寺廟皆有宣告自己為祖廟的相關儀式和作法，甚至形成論戰，這也說明廣澤尊王信仰活動熱烈的程度。
關鍵詞：廣澤尊王、郭洪福、郭聖王、聖王公、保安尊王、西羅殿
參考書目
姜義鎮。2005。〈廣澤尊王信仰〉。《新竹文獻》，20：134-150。
卓克華。2003。〈鹿港鳳山寺--牧童化成神。信仰遍臺閩〉。《新世紀宗教研究》，2(2):232-272。
陳梅卿。2000。《說聖王.道信仰：透視臺灣廣澤尊王》臺南市：臺灣建築與文化資產。
Guangze zunwang originated from Quanzhou (泉州), Fujian province (福建). He is the patron god of Quanzhou. Most of Guangze zunwang’s images are painted or carved in a children or a youth face. It is in relation with his story.
Guangze zunwang’s name was Guo Zhongfu (郭忠福) and born in Five dynasty. He was the descendent of Guo Ziyi (郭子儀), the genernal who defeted the An-Shi rebellions. However, he was a poor orphan. He shepherded for a richman whose surname was Chen (陳) to make a living. Guo Zhongfu was benevolent by god. The goats he shepherded were always kept in prosperity. Each time some of them were sold. The number of the goat would be kept as the same spontaneously. As a result, Chen was getting rich. However, Chen was stingy and mean.
ON one day, Chen invited a master of feng shui (風水師) came to help him. After the work was done, Chen treated the feng shui master a meal and offered some meat from a goat which drowned in a manure pit. The master was angry but presented silence and peace.
When the master was going to leave, he took a chance to told Guo Zhongfu the secret of feng shui on Chen’s land. The secret was that the auspicious place of Chen’s land was around the goatfold. The master advised Guo Zhongfu reburied his parents’ bones around there and warned him that if there was a disaster, he should run away as fast as he could. The master left a riddle as a hint of the indication to the shelter place. The riddle was the brozen straw hat, a cow riding on a person, and the fish climbing on the tree.
Guo Zhongfu followed the master’s instruction. As soon as he buried the bones of his parents, a crowd of killer bee aroused. They attacked the richman and killed him. Guo Zhongfu rememberd the master’s warning and ran away as fast as he could. Then it rained heavily. He was keeping on running. Suddenly, he glimpsed a monk hand a brozen mirror as an umbrella. By the roadside, there was a shepered boy hiding behind a standing buffallo’s stomach as taking shelter from the heavy rain. Not far away, there was a fishman carring a bunch of fish and climbing on the tree. He realized that it was the right place.
He found a huge flat rock and meditated on it. Then he ascented to heaven and became an immortal. The villagers around there came and found his sitting body. They thought that he was an epiphany. So they established a temple dedicated to him. The temple was named Fengshan temple (鳳山寺). Guo Zhongfu was titled as Baoan zunwang (保安尊王). Later, he was titled as Guangze zunwang because he was efficacious on rain making when people prayed to him.
In Taiwan, early temples dedicated to Guangze zunwang were established by the people from Quanzhou. It is estimated about seventy. Most of them are located at Tainan. Taizhong and Pingdong are in the second and third place.
Keywords: Guangze zunwang, Quanzhou, Guo Zhongfu, Fengshan temple, Baoan zunwang
References:
姜義鎮，《廣澤尊王信仰》，新竹文獻20期，200509頁134-150
卓克華，鹿港鳳山寺--牧童化成神，信仰遍臺閩，新世紀宗教研究卷期:2卷2期，200312，頁232-272。
陳梅卿，說聖王.道信仰 透視臺灣廣澤尊王，臺南市 臺灣建築與文化資產 2000。
地理師後來藉機告訴郭忠福，要他把父母屍骨改葬到羊欄附近的吉地，並囑咐他即將有事，如遇毒蜂攻擊，要逃到「銅笠、牛騎人、魚上樹」的地方，即可得脫免災。郭洪福依其言而行，果真毒蜂群湧，竟殺了陳富翁，郭洪福謹記地理師的囑咐，依其言拔腿就跑，天空下起大雨，他果真遇到一位僧人拿著鏡子當斗笠遮雨，又看到幾個牧童躲在牛肚下，就像是牛騎著人。不遠處竟然有個魚夫，為了避雨，手持釣竿，拎著魚上了樹。郭洪福發現有顆大石頭，似乎知道這就是他的歸處，於是在上面打坐，不久後竟成仙飛去。附近的居民得悉之後，這個地方是飛鳳山，就蓋了「鳳山寺」為他立祀。因為他非常靈驗，被封為保安尊王。
廣澤尊王還有其它傳說，一説他秉性良善，坐在某處修行時仙去，人們發現他時仍有體溫，感其神靈於是立祠供奉，又因為祈雨靈驗，於是被封為「廣澤尊王」。一説雍正為太子時，病中夢感得其療病，於是封為「保安廣尊王」。也有說他在修行正要成仙而去時，母親發現了拉住他一隻腳，所以造型就是只盤了一隻腳。
全臺灣的廣澤尊王最早主要由泉州人來臺分靈或分香始設，後來又隨移民而擴散，寺廟多以「鳳山寺」或「保安宮」為名，全台分佈以台南縣市最多，台中、屏東次之，總計全台約有70座左右，有許多神壇也以廣澤尊王為主祀神，約莫也在70座之間。有些廣澤尊王的廟裡配祀有黃太尉和陳欽差，還有廣澤尊王夫人妙應仙妃，加上十三個兒子組成的「十三太保」，並組有陣頭組織如將爺會、轎班會等。台南西羅殿即以上述陣頭和作十六歲聞知。每年農曆二月二十三日或八月二十二日都是廣澤尊王的祭日，祠廟在此日要獻演戲曲，和上供牲醴，並舉行盛大的神輿遶境儀式。
臺灣各地有許多廣澤尊王的聯誼組織，例如鹿港鳳山寺、雲林土庫鳳山寺等皆成立有聯誼會，知名的西羅殿也成立有相關組織。近年來由於中國大陸的開放，各寺廟皆有宣告自己為祖廟的相關儀式和作法，甚至形成論戰，這也說明廣澤尊王信仰活動熱烈的程度。
關鍵詞：廣澤尊王、郭洪福、郭聖王、聖王公、保安尊王、西羅殿
參考書目
姜義鎮。2005。〈廣澤尊王信仰〉。《新竹文獻》，20：134-150。
卓克華。2003。〈鹿港鳳山寺--牧童化成神。信仰遍臺閩〉。《新世紀宗教研究》，2(2):232-272。
陳梅卿。2000。《說聖王.道信仰：透視臺灣廣澤尊王》臺南市：臺灣建築與文化資產。
Guangze zunwang originated from Quanzhou (泉州), Fujian province (福建). He is the patron god of Quanzhou. Most of Guangze zunwang’s images are painted or carved in a children or a youth face. It is in relation with his story.
Guangze zunwang’s name was Guo Zhongfu (郭忠福) and born in Five dynasty. He was the descendent of Guo Ziyi (郭子儀), the genernal who defeted the An-Shi rebellions. However, he was a poor orphan. He shepherded for a richman whose surname was Chen (陳) to make a living. Guo Zhongfu was benevolent by god. The goats he shepherded were always kept in prosperity. Each time some of them were sold. The number of the goat would be kept as the same spontaneously. As a result, Chen was getting rich. However, Chen was stingy and mean.
ON one day, Chen invited a master of feng shui (風水師) came to help him. After the work was done, Chen treated the feng shui master a meal and offered some meat from a goat which drowned in a manure pit. The master was angry but presented silence and peace.
When the master was going to leave, he took a chance to told Guo Zhongfu the secret of feng shui on Chen’s land. The secret was that the auspicious place of Chen’s land was around the goatfold. The master advised Guo Zhongfu reburied his parents’ bones around there and warned him that if there was a disaster, he should run away as fast as he could. The master left a riddle as a hint of the indication to the shelter place. The riddle was the brozen straw hat, a cow riding on a person, and the fish climbing on the tree.
Guo Zhongfu followed the master’s instruction. As soon as he buried the bones of his parents, a crowd of killer bee aroused. They attacked the richman and killed him. Guo Zhongfu rememberd the master’s warning and ran away as fast as he could. Then it rained heavily. He was keeping on running. Suddenly, he glimpsed a monk hand a brozen mirror as an umbrella. By the roadside, there was a shepered boy hiding behind a standing buffallo’s stomach as taking shelter from the heavy rain. Not far away, there was a fishman carring a bunch of fish and climbing on the tree. He realized that it was the right place.
He found a huge flat rock and meditated on it. Then he ascented to heaven and became an immortal. The villagers around there came and found his sitting body. They thought that he was an epiphany. So they established a temple dedicated to him. The temple was named Fengshan temple (鳳山寺). Guo Zhongfu was titled as Baoan zunwang (保安尊王). Later, he was titled as Guangze zunwang because he was efficacious on rain making when people prayed to him.
In Taiwan, early temples dedicated to Guangze zunwang were established by the people from Quanzhou. It is estimated about seventy. Most of them are located at Tainan. Taizhong and Pingdong are in the second and third place.
Keywords: Guangze zunwang, Quanzhou, Guo Zhongfu, Fengshan temple, Baoan zunwang
References:
姜義鎮，《廣澤尊王信仰》，新竹文獻20期，200509頁134-150
卓克華，鹿港鳳山寺--牧童化成神，信仰遍臺閩，新世紀宗教研究卷期:2卷2期，200312，頁232-272。
陳梅卿，說聖王.道信仰 透視臺灣廣澤尊王，臺南市 臺灣建築與文化資產 2000。
瑤池金母
瑤池金母又稱為「王母娘娘」、「金母娘娘」、「金母」、「無極瑤池王母」、「西王母」、「九靈太妙龜山金母」。瑤池金母是台灣戰後很重要的民間信仰，祂的發展又和慈惠堂的發展史息息相關。討論瑤池金母的源流不能與慈惠堂的歷史分開。目前臺灣以瑤池金母為主神者是慈惠堂總堂，以王母娘娘為主祀神者是隔鄰的勝安宮，兩廟實為本來同一廟宇的信徒分出。另一方面，在慈惠堂興起之前，母娘的信仰亦流傳於齋教、鸞堂等民間教派之中，這類團體中的母娘也指無生老母。因此，目前有瑤池金母、王母娘娘、無生老母、西王母三者相混淆的情形，這都和臺灣民間宗教的發展史有關。
若從瑤池金母這個脈絡考察，因為王母娘娘住在瑤池，故以為名，瑤池金母也就是西王母。瑤池是西王母和周穆王傳說中的相會之處。西王母是中國本有古老的信仰，始於先秦之前，在《山海經》裡載西王母「其狀如人，豹尾虎齒而善嘯，蓬髮戴勝」，作半人半獸的形象。祂住在西邊日落之處，據說是在沙漠另一頭的荒地，因此也有研究認為西王母來自西域一帶，可能是西域某個部落的象徵或宗神。西漢末年因為社會劇變，漢哀帝以歌舞祭祀西王母，這也代表著西王母進一步向道教發展，在六朝的《穆天子傳》、《漢武帝內傳》及六朝小說中是常見的神人。此外，在漢朝的銅鏡、墓葬、墓券文等也都有西王母的圖像和各種記錄。在《三教搜神大全》中，西王母是九靈大妙龜山的金母，從道氣凝結而出，主極陰之氣，與東華帝君，即東王公，共治世界，養育天地萬物。至於慈惠堂之「母娘」之所以成為瑤池金母，則和慈惠堂加入道教會有關，瑤池金母是道教所認可的神祗，雲笈七籤載：上聖白玉龜臺九靈太真西王母」，是七聖之一。
另一方面，追溯慈惠堂的教義發展，慈惠堂的母娘信仰內涵如《瑤命歸盤》中三期末劫、三設龍華等內容，它們又和先天道頗有淵源，這又和無生老母有關。因為在先天道的發展過程中、一度以無生老母代表最高主宰，直到道光年間才改稱瑤池金母無極天尊。而無生老母是明清興起的民間教派重要的概念，主要源於羅教，羅教創教者羅清著有《五部六冊》，其中的無生母是宇宙的創造者和保護者，結合佛教無生、真空的哲學概念，成為最高的女神，與「家鄉」結合，富有回歸宇宙起源的意味。
總合上述兩條脈絡的整理，在慈惠堂的母娘信仰者當中，根據一般信徒習於稱母娘的習慣，還有慈惠堂中跳乩、問事等儀式內容分析，瑤池金母似乎是民間的一種母神信仰，西王母對於一般信徒而言，其實是較為陌生的對象。不過，慈惠堂本身也逐漸發展各種瑤池金母、西王母相關的論述。另一方面，若從慈惠堂的瑤池金母相關善書中分析其教義，則又近於羅教、先天道、一貫道等民清以來民間教派的教義內容。由此觀之，瑤池金母的源頭並不容易確信，是以不論是瑤池金母也好、王母娘娘、無生老母也好，對於信仰者而言，追溯複雜的源流，其意義可能遠不如母娘對於信仰者本身重要和實質。
目前以瑤池金母為主祀神者，若按最主要的團體慈惠堂計算，慈惠堂在全台灣之分支依2003年的統計結果，約在900間上下。若再計入其它不同派別，廣納崇奉母娘、無生老母的宗教團體，則如瑤池金母、母娘的信仰者在台灣則有非常廣大的信仰者。
關鍵詞：瑤池金母、慈惠堂、勝安宮、王母、無生老母、西王母
參考資料：
1. 國立臺中技術學院應用中文系、苗栗後龍無極聖宮合編。2008。《海峽兩岸東王公西王母信仰學術硏討會論文集》臺中：國立臺中技術學院應用中文系。
2. 陳立斌。2004。〈台灣慈惠堂的鸞書硏究〉台北：輔仁大學宗教學硏究所碩士論文。
3. 蔡秀鳳。2009。〈臺灣慈惠堂瑤池金母信仰研究〉台北：國立師範大學台灣文化及語言文學研究所碩士論文。
Yaochi jinmu (瑤池金母) is an important goddess in Taiwan after the Second World War. There are two threads about Yaochi jinmu’s origin. One is about the sects of Chinese popular religions in Taiwan before the Second World War. Another one is about the government sponsors Daoist association developing after the Second World War. The propagation of the belief on Yaochi jinmu is very closed to the sect, Cihui tang (慈惠堂). When people want to make sense of Yaochi jinmu’s origin, it is hard to separate Yaochi jinmu from the developing of Cihui tang.
Before the Second World War, there are various sects of Chinese popular religion in Taiwan. One common character of these sects’ teaching is the belief on Mu niang (母娘) or Lao mu (老母), a goddess who is benevolent and help all people. Within the belief on Mu niang, there is an eschatology originating Buddhism. This eschatology is called Sanqi mojie (三期末劫). In Chinese Buddhism, jie is the word meaning the Sanskrit word kalpa. According to the eschatology, from the beginning of the universe up to now, this span can be divided to three periods. Each period is called hui (會). Lao mu will dispatch a Buddha to this world to save people on each hui. There is a term dedicated to Buddha’s saving plan. It is Zhang Tian-pan (掌天盤), steering the wheel of the universe. The first hui is Qing Yang hui (青陽會). There are nine kalpas (eon) during Qing Yang hui and the Buddha is Dīpaṃkara (燃燈佛). The second one is Hong Yang hui (紅陽會), and the dispatched Buddha is Sakyamuni. Hong Yang hui has eighteen kalpas. The third hui is Bai Yang hui (白陽會). The Buddha is Maitreya. There are eighty kalpas. It is said that the beginning of Bai Yang hui is exactly on the beginning of 20th century. However, it is suspicious because the invention of San-qi-mo-jie is in Ming dynasty. Above all, regarding to early scriptures of Ci Hui tang, San-qi-mo-jie is the dominant idea and the image of Yaochi jinmu is closed to Wuji Laomu (無極老母). It is the first thread.
Secondly, however, after the Second World War, KMT government reigned over Taiwan and forbidden I-kuan Dao. When Ci Hui tang is flourishing all over Taiwan, the leader of Ci Hui tang considered on the religious teachings similarities between I-kuan Dao and wanted making Ci Hui tang being a legal religious organization. Ci Hui Tang applied for a membership to Taoist society of R. O. C. (中華民國道教會). Then Ci Hui tang changed its teaching about Mu Niang to Yaochi jinmu, a goddess from ancient China. Yaochi jinmu is Xi Wangmu (西王母) which can be traced back to oracle bone inscriptions of the fifteenth century BCE. Yao-Chi jin-mu is Xi Wangmu’s official Taoist title. Yao means the precious jade. Yao-Chi is the place where Xi Wangmu lives in. It is said that Yao-Chi is on the Kunlun Mountains. After Ci Hui Tang joined Taoist society, Ci Hui Tang’s Mu niang became equal to Yaochi jinmu.
According to the statics in 2003, in Taiwan, there are 900 Ci Hui Tang’s branching halls at least. If it is added the other sects that regard Wuji Laomu or Wusheng laomu as the highest deity, then the number of jin-mu or mu-nian’ disciples will be a huge one.
Keywords: Yaochi jinmu, Ci Hui Tang, Sanqi mojie, Mu niang
References:
1. 國立臺中技術學院應用中文系、苗栗後龍無極聖宮合編。2008。《海峽兩岸東王公西王母信仰學術硏討會論文集》臺中：國立臺中技術學院應用中文系。
2. 陳立斌。2004。〈台灣慈惠堂的鸞書硏究〉台北：輔仁大學宗教學硏究所碩士論文。
3. 蔡秀鳳。2009。〈臺灣慈惠堂瑤池金母信仰研究〉台北：國立師範大學台灣文化及語言文學研究所碩士論文。
若從瑤池金母這個脈絡考察，因為王母娘娘住在瑤池，故以為名，瑤池金母也就是西王母。瑤池是西王母和周穆王傳說中的相會之處。西王母是中國本有古老的信仰，始於先秦之前，在《山海經》裡載西王母「其狀如人，豹尾虎齒而善嘯，蓬髮戴勝」，作半人半獸的形象。祂住在西邊日落之處，據說是在沙漠另一頭的荒地，因此也有研究認為西王母來自西域一帶，可能是西域某個部落的象徵或宗神。西漢末年因為社會劇變，漢哀帝以歌舞祭祀西王母，這也代表著西王母進一步向道教發展，在六朝的《穆天子傳》、《漢武帝內傳》及六朝小說中是常見的神人。此外，在漢朝的銅鏡、墓葬、墓券文等也都有西王母的圖像和各種記錄。在《三教搜神大全》中，西王母是九靈大妙龜山的金母，從道氣凝結而出，主極陰之氣，與東華帝君，即東王公，共治世界，養育天地萬物。至於慈惠堂之「母娘」之所以成為瑤池金母，則和慈惠堂加入道教會有關，瑤池金母是道教所認可的神祗，雲笈七籤載：上聖白玉龜臺九靈太真西王母」，是七聖之一。
另一方面，追溯慈惠堂的教義發展，慈惠堂的母娘信仰內涵如《瑤命歸盤》中三期末劫、三設龍華等內容，它們又和先天道頗有淵源，這又和無生老母有關。因為在先天道的發展過程中、一度以無生老母代表最高主宰，直到道光年間才改稱瑤池金母無極天尊。而無生老母是明清興起的民間教派重要的概念，主要源於羅教，羅教創教者羅清著有《五部六冊》，其中的無生母是宇宙的創造者和保護者，結合佛教無生、真空的哲學概念，成為最高的女神，與「家鄉」結合，富有回歸宇宙起源的意味。
總合上述兩條脈絡的整理，在慈惠堂的母娘信仰者當中，根據一般信徒習於稱母娘的習慣，還有慈惠堂中跳乩、問事等儀式內容分析，瑤池金母似乎是民間的一種母神信仰，西王母對於一般信徒而言，其實是較為陌生的對象。不過，慈惠堂本身也逐漸發展各種瑤池金母、西王母相關的論述。另一方面，若從慈惠堂的瑤池金母相關善書中分析其教義，則又近於羅教、先天道、一貫道等民清以來民間教派的教義內容。由此觀之，瑤池金母的源頭並不容易確信，是以不論是瑤池金母也好、王母娘娘、無生老母也好，對於信仰者而言，追溯複雜的源流，其意義可能遠不如母娘對於信仰者本身重要和實質。
目前以瑤池金母為主祀神者，若按最主要的團體慈惠堂計算，慈惠堂在全台灣之分支依2003年的統計結果，約在900間上下。若再計入其它不同派別，廣納崇奉母娘、無生老母的宗教團體，則如瑤池金母、母娘的信仰者在台灣則有非常廣大的信仰者。
關鍵詞：瑤池金母、慈惠堂、勝安宮、王母、無生老母、西王母
參考資料：
1. 國立臺中技術學院應用中文系、苗栗後龍無極聖宮合編。2008。《海峽兩岸東王公西王母信仰學術硏討會論文集》臺中：國立臺中技術學院應用中文系。
2. 陳立斌。2004。〈台灣慈惠堂的鸞書硏究〉台北：輔仁大學宗教學硏究所碩士論文。
3. 蔡秀鳳。2009。〈臺灣慈惠堂瑤池金母信仰研究〉台北：國立師範大學台灣文化及語言文學研究所碩士論文。
Yaochi jinmu (瑤池金母) is an important goddess in Taiwan after the Second World War. There are two threads about Yaochi jinmu’s origin. One is about the sects of Chinese popular religions in Taiwan before the Second World War. Another one is about the government sponsors Daoist association developing after the Second World War. The propagation of the belief on Yaochi jinmu is very closed to the sect, Cihui tang (慈惠堂). When people want to make sense of Yaochi jinmu’s origin, it is hard to separate Yaochi jinmu from the developing of Cihui tang.
Before the Second World War, there are various sects of Chinese popular religion in Taiwan. One common character of these sects’ teaching is the belief on Mu niang (母娘) or Lao mu (老母), a goddess who is benevolent and help all people. Within the belief on Mu niang, there is an eschatology originating Buddhism. This eschatology is called Sanqi mojie (三期末劫). In Chinese Buddhism, jie is the word meaning the Sanskrit word kalpa. According to the eschatology, from the beginning of the universe up to now, this span can be divided to three periods. Each period is called hui (會). Lao mu will dispatch a Buddha to this world to save people on each hui. There is a term dedicated to Buddha’s saving plan. It is Zhang Tian-pan (掌天盤), steering the wheel of the universe. The first hui is Qing Yang hui (青陽會). There are nine kalpas (eon) during Qing Yang hui and the Buddha is Dīpaṃkara (燃燈佛). The second one is Hong Yang hui (紅陽會), and the dispatched Buddha is Sakyamuni. Hong Yang hui has eighteen kalpas. The third hui is Bai Yang hui (白陽會). The Buddha is Maitreya. There are eighty kalpas. It is said that the beginning of Bai Yang hui is exactly on the beginning of 20th century. However, it is suspicious because the invention of San-qi-mo-jie is in Ming dynasty. Above all, regarding to early scriptures of Ci Hui tang, San-qi-mo-jie is the dominant idea and the image of Yaochi jinmu is closed to Wuji Laomu (無極老母). It is the first thread.
Secondly, however, after the Second World War, KMT government reigned over Taiwan and forbidden I-kuan Dao. When Ci Hui tang is flourishing all over Taiwan, the leader of Ci Hui tang considered on the religious teachings similarities between I-kuan Dao and wanted making Ci Hui tang being a legal religious organization. Ci Hui Tang applied for a membership to Taoist society of R. O. C. (中華民國道教會). Then Ci Hui tang changed its teaching about Mu Niang to Yaochi jinmu, a goddess from ancient China. Yaochi jinmu is Xi Wangmu (西王母) which can be traced back to oracle bone inscriptions of the fifteenth century BCE. Yao-Chi jin-mu is Xi Wangmu’s official Taoist title. Yao means the precious jade. Yao-Chi is the place where Xi Wangmu lives in. It is said that Yao-Chi is on the Kunlun Mountains. After Ci Hui Tang joined Taoist society, Ci Hui Tang’s Mu niang became equal to Yaochi jinmu.
According to the statics in 2003, in Taiwan, there are 900 Ci Hui Tang’s branching halls at least. If it is added the other sects that regard Wuji Laomu or Wusheng laomu as the highest deity, then the number of jin-mu or mu-nian’ disciples will be a huge one.
Keywords: Yaochi jinmu, Ci Hui Tang, Sanqi mojie, Mu niang
References:
1. 國立臺中技術學院應用中文系、苗栗後龍無極聖宮合編。2008。《海峽兩岸東王公西王母信仰學術硏討會論文集》臺中：國立臺中技術學院應用中文系。
2. 陳立斌。2004。〈台灣慈惠堂的鸞書硏究〉台北：輔仁大學宗教學硏究所碩士論文。
3. 蔡秀鳳。2009。〈臺灣慈惠堂瑤池金母信仰研究〉台北：國立師範大學台灣文化及語言文學研究所碩士論文。
慚愧祖師
慚愧祖師又稱陰那山慚愧祖師、陰那了拳、祖師公等。陰那山又作陰林山、蔭林山等等，它們都是因為陰林山一詞在台灣仰賴口傳的緣故，結果出現的變音誤記。陰那山位於閩粵交界處，是慚愧祖師的得道之處。慚愧祖師是唐朝時人，俗姓潘，名了拳，法號慚愧，出生在福建沙縣，約在817年出生，865年時圓寂。傳說他出生時左手拳曲不能伸張，父母於是命名為拳。當他彌月時，有名遊方僧人前來，在他的拳上寫了「了」字，拳竟然自開，是以名為「了拳」，這名遊方僧人還預言了拳日後將成為得道高僧。潘了拳的名字除了和他出生的異相有關外，也和他日後駐錫地陰那山有關，因為陰那山的別名是五指峰，其山型亦同拳開五指，是以傳記中的敘事也暗示了他的神異。
潘了拳十二歲時父母雙亡，依叔母過活，十七歲在大埔縣地為人放牧，據說他牧牛時劃地為圈，牛隻就自動在圈內活動，不敢擅自越界，把烹煮過的魚放到水裡，魚就復活了，還經常獨自一人在大石上打坐冥想。後來他又繼續流浪，到了陰那山附近依附於一黃姓人家。有一天，黃家婦人帶著他去向一位神僧求嗣，神僧和了拳似乎是舊識一般，並要黃家依止於了拳，以之為師。後來潘了拳辭別黃家，住到陰那山裡有三十年之久。他駐錫的地方也蓋了廟，名為靈光寺，臨終時他對弟子開示，表示自己未能如同佛祖弘法度人，甚感慚愧，他要門人謹守戒律，並自號慚愧。是以人們後世名為慚愧祖師。
慚愧祖師的信仰在臺灣主要分佈於中部地區，據2001年內政部所編之《全國寺廟名冊》，全台以慚愧祖師為主祀神者約在29－40座之間，分佈於嘉義、雲林、南投、彰化、台中等縣，南投縣有25座，其中又以鹿谷、中寮最多，在這些地方除了寺廟以外，還有設於家中的神明會，也有許多家戶立有自家奉祀的祖師公。由此觀之，稱慚愧祖師在台灣為南投地區的獨特信仰實不為過。
關鍵詞：慚愧祖師、潘了拳、陰那山、南投
參考書目
1. 林翠鳳。2010。〈臺灣慚愧祖師神格論〉。《東海大學圖書館訊》，109。網址：http://www.lib.thu.edu.tw/newsletter/109-201010/page07.1.htm。於2010.10點閱。
2. 張志相。2008。〈慚愧祖師生卒年、名號與本籍考論〉。《逢甲人文社會學報》，16： 159-181。
3. 張志相。2009。〈閩粵志書所見慚愧祖師寺廟與信仰探考〉。《逢甲人文社會學報》，中18：119-148。
4. 謝佳玲。2008。〈從開山防蕃到保境安民--南投縣慚愧祖師信仰研究〉。台北：臺北大學民俗藝術研究所碩士論文。
5. 謝佳玲。2009。〈南投縣慚愧祖師信仰的形成〉。《臺灣民俗藝術彙刊》，5：87-106。
Cankui zushi was a monk whose name was Pan Liaoquan (潘了拳). The term cankui (慚愧) means shame and conscience-stricken in Chinese. Cankui was Pan Liaoquan's fa hao (法號), the religious title in Buddhism. Cankui zushi is also called Yinna shan (陰那山) Cankui zushi. Yinna shan is the mountain where Cankui zushi lived in before.
Cankui zushi, Pan Liaoquan was born in 817, Tang dynasty and dead in 865. It is said that when he was a newborn baby, his left hand was always making fist and not opening. His parents then named him quan (拳), fist. When his age was a month, a mysterious monk came and wrote a character liao (了) on his fist. Then his left hand was not always making fist anymore. His name was changed to Liaoquan (了拳), the making fist ended. The mysterys also predictated that Liaoquan will be an honorable monk in the future.
Pan Liaoquan became an orphan when he was twelve. So he lived with his uncle and aunt. He made a living by pasturing cattles. It seems that he had magical power. The cattle which were pastured by him would stay in a circle drawn by him. The cooked fish would reborn when he put them back to the river. He often meditated on a huge rock. After he was adult, he started to roam about. Finally, he arrived at Yinna shan, Mountain Yinna. He was sheltered by the Huang’s family as a servant. One day, the madam Huang was going to a temple visiting a monk to pray for having a baby. He was following her with. Strangely, it seems that the monk knew Pan Liaoquan well. The monk asked Huang’s family taking refuge (皈依) to Pan Liaoquan and seeing him as their great master. After a while, he left to Mountain Yinna and stayed there until he was dead. Pan Liaoquan stayed at Mountain Yinna for about thirty years. He established a Buddhist temple named Ling Guang temple (靈光寺) and accepted persons as his disciples. When he was dying, he asked his disciples titled him as “cankui”. He felt ashamed on not preaching Buddhism well and sorry to Buddha. He also ordered the disciples obeying the discipline of Buddhism.
In Taiwan, it is estimated about twenty nine to forty temples dedicated to Cankui zushi. Most of them are situated in Lugu (鹿谷) and Zhongliao (中寮) in Nantou (南投) county. There are also many clans and families worshiping Cankui zushi. In Taiwan, Cankui zushi is almost a god specific to Nantou.
關鍵詞：慚愧祖師、潘了拳、陰那山、南投
Keywords: Cankui zushi, Pan Liaoquan, Yinna shan, Nantou
References:
1. 林翠鳳。2010。〈臺灣慚愧祖師神格論〉。《東海大學圖書館訊》，109。網址：http://www.lib.thu.edu.tw/newsletter/109-201010/page07.1.htm。於2010.10點閱。
2. 張志相。2008。〈慚愧祖師生卒年、名號與本籍考論〉。《逢甲人文社會學報》，16： 159-181。
3. 張志相。2009。〈閩粵志書所見慚愧祖師寺廟與信仰探考〉。《逢甲人文社會學報》，中18：119-148。
4. 謝佳玲。2008。〈從開山防蕃到保境安民--南投縣慚愧祖師信仰研究〉。台北：臺北大學民俗藝術研究所碩士論文。
5. 謝佳玲。2009。〈南投縣慚愧祖師信仰的形成〉。《臺灣民俗藝術彙刊》，5：87-106。
潘了拳十二歲時父母雙亡，依叔母過活，十七歲在大埔縣地為人放牧，據說他牧牛時劃地為圈，牛隻就自動在圈內活動，不敢擅自越界，把烹煮過的魚放到水裡，魚就復活了，還經常獨自一人在大石上打坐冥想。後來他又繼續流浪，到了陰那山附近依附於一黃姓人家。有一天，黃家婦人帶著他去向一位神僧求嗣，神僧和了拳似乎是舊識一般，並要黃家依止於了拳，以之為師。後來潘了拳辭別黃家，住到陰那山裡有三十年之久。他駐錫的地方也蓋了廟，名為靈光寺，臨終時他對弟子開示，表示自己未能如同佛祖弘法度人，甚感慚愧，他要門人謹守戒律，並自號慚愧。是以人們後世名為慚愧祖師。
慚愧祖師的信仰在臺灣主要分佈於中部地區，據2001年內政部所編之《全國寺廟名冊》，全台以慚愧祖師為主祀神者約在29－40座之間，分佈於嘉義、雲林、南投、彰化、台中等縣，南投縣有25座，其中又以鹿谷、中寮最多，在這些地方除了寺廟以外，還有設於家中的神明會，也有許多家戶立有自家奉祀的祖師公。由此觀之，稱慚愧祖師在台灣為南投地區的獨特信仰實不為過。
關鍵詞：慚愧祖師、潘了拳、陰那山、南投
參考書目
1. 林翠鳳。2010。〈臺灣慚愧祖師神格論〉。《東海大學圖書館訊》，109。網址：http://www.lib.thu.edu.tw/newsletter/109-201010/page07.1.htm。於2010.10點閱。
2. 張志相。2008。〈慚愧祖師生卒年、名號與本籍考論〉。《逢甲人文社會學報》，16： 159-181。
3. 張志相。2009。〈閩粵志書所見慚愧祖師寺廟與信仰探考〉。《逢甲人文社會學報》，中18：119-148。
4. 謝佳玲。2008。〈從開山防蕃到保境安民--南投縣慚愧祖師信仰研究〉。台北：臺北大學民俗藝術研究所碩士論文。
5. 謝佳玲。2009。〈南投縣慚愧祖師信仰的形成〉。《臺灣民俗藝術彙刊》，5：87-106。
Cankui zushi was a monk whose name was Pan Liaoquan (潘了拳). The term cankui (慚愧) means shame and conscience-stricken in Chinese. Cankui was Pan Liaoquan's fa hao (法號), the religious title in Buddhism. Cankui zushi is also called Yinna shan (陰那山) Cankui zushi. Yinna shan is the mountain where Cankui zushi lived in before.
Cankui zushi, Pan Liaoquan was born in 817, Tang dynasty and dead in 865. It is said that when he was a newborn baby, his left hand was always making fist and not opening. His parents then named him quan (拳), fist. When his age was a month, a mysterious monk came and wrote a character liao (了) on his fist. Then his left hand was not always making fist anymore. His name was changed to Liaoquan (了拳), the making fist ended. The mysterys also predictated that Liaoquan will be an honorable monk in the future.
Pan Liaoquan became an orphan when he was twelve. So he lived with his uncle and aunt. He made a living by pasturing cattles. It seems that he had magical power. The cattle which were pastured by him would stay in a circle drawn by him. The cooked fish would reborn when he put them back to the river. He often meditated on a huge rock. After he was adult, he started to roam about. Finally, he arrived at Yinna shan, Mountain Yinna. He was sheltered by the Huang’s family as a servant. One day, the madam Huang was going to a temple visiting a monk to pray for having a baby. He was following her with. Strangely, it seems that the monk knew Pan Liaoquan well. The monk asked Huang’s family taking refuge (皈依) to Pan Liaoquan and seeing him as their great master. After a while, he left to Mountain Yinna and stayed there until he was dead. Pan Liaoquan stayed at Mountain Yinna for about thirty years. He established a Buddhist temple named Ling Guang temple (靈光寺) and accepted persons as his disciples. When he was dying, he asked his disciples titled him as “cankui”. He felt ashamed on not preaching Buddhism well and sorry to Buddha. He also ordered the disciples obeying the discipline of Buddhism.
In Taiwan, it is estimated about twenty nine to forty temples dedicated to Cankui zushi. Most of them are situated in Lugu (鹿谷) and Zhongliao (中寮) in Nantou (南投) county. There are also many clans and families worshiping Cankui zushi. In Taiwan, Cankui zushi is almost a god specific to Nantou.
關鍵詞：慚愧祖師、潘了拳、陰那山、南投
Keywords: Cankui zushi, Pan Liaoquan, Yinna shan, Nantou
References:
1. 林翠鳳。2010。〈臺灣慚愧祖師神格論〉。《東海大學圖書館訊》，109。網址：http://www.lib.thu.edu.tw/newsletter/109-201010/page07.1.htm。於2010.10點閱。
2. 張志相。2008。〈慚愧祖師生卒年、名號與本籍考論〉。《逢甲人文社會學報》，16： 159-181。
3. 張志相。2009。〈閩粵志書所見慚愧祖師寺廟與信仰探考〉。《逢甲人文社會學報》，中18：119-148。
4. 謝佳玲。2008。〈從開山防蕃到保境安民--南投縣慚愧祖師信仰研究〉。台北：臺北大學民俗藝術研究所碩士論文。
5. 謝佳玲。2009。〈南投縣慚愧祖師信仰的形成〉。《臺灣民俗藝術彙刊》，5：87-106。
達摩祖師
達摩祖師就是達摩，是梁朝時從印度到中國的佛教僧人，又作達磨，全名菩提達摩或菩提達磨，達摩原是印度某國王子，後入佛門出家修道，於南北朝時從廣州登岸，後來面見梁武帝（502-549在位），兩人似乎並不投契，於是達摩前往北方，留下一葦渡江的神異故事。達摩後來在河南的少林寺面壁長達九年，直到中國禪宗第二代祖師慧可砍下自己的手，表達追求佛法的決心之後，達摩才將他的心法傳予慧可，並傳給慧可禪宗獨有的信物，包括《楞伽經》、僧衣、鉢等等。此後禪宗在中國逐漸傳開，達摩就成為中國禪宗的初祖，印度廿八代祖師。達摩死後只留下空棺，有人在帕米爾高原上見到他只提了一隻鞋，表示他要返回印度。達摩留下了許多著作，包括《達摩論》、《破相論》、《悟性論》、《血脈論》、《達摩大師住世留形內心妙用訣》、《達磨易筋經》、《達摩一掌金等》等等。以上是一般大眾最熟悉的達摩故事，達摩的生平也被轉化為各種文化元素，構成其它的傳記故事，或是成為小說的段落、畫像、塑像中的主角。達摩也成為中國佛教武術的開創者，民間相術的源頭之一。然而，結合《洛陽伽藍記》、《續高僧傳》還有佛教大藏經等內容，達摩的生平並非如此完整而一致的記載，禪宗的故事有許多是後人憑添的，因此，越晚的記載也就越為詳盡。換言之，達摩在實際的歷史中仍是謎樣的人物。
達摩在中國的形象就是他的大眼睛，濃密的眉毛和鬍子，結合以簡單的衣著、竹木杖、構成他介乎道教仙人與佛教羅漢之間的形象。達摩在日本還發展成不倒翁，成為許願用的守護神。由於達摩是中國禪宗的第一代祖師，在以禪宗自居的佛教寺廟內，達摩是納入歷代祖師的行列中供奉。民間也有以達摩為主祀的廟宇，例如宜蘭的雷雄寺、台南市正德堂、花蓮吉安的天竺山金龍寺等等。
關鍵詞：達摩、禪宗、羅漢
參考資料：
McRae, John R.(2003) Seeing through the zen, California. University of California Press.
張火慶。2006。《小說中的達摩及相關人物硏究》。臺北：秀威資訊科技出版。
Damo Zushi (達摩祖師), Bodhidharma, an Indio monk came to China in Liang dynasty. Before he became a Buddhist monk, he was a prince in an Indian kingdom. It is said that he had met Liang Wu Di (梁武帝, 464-549) but they had no rapport with each other. Then Bodhidharma crossed the Yellow River and headed north to Shaolin temple (少林寺), Henan province (河南). This journey left us a legend that he crossed the river on one reed. Bodhidharma meditated in a cave about nine years until a Chinese monk Hui-ke (慧可, 487-593) came to visit him. Hui-ke asked Bodhidharma to be his master but Bodhidharma refused. It is said that in order to exam Hui-ke’s determination, Bodhidharma did not accept Hui-ke as his disciple at first until he cut one of his arms. Bodhidharma imparted the core teaching of Buddhist dharma, xin fa (心法), to Hui-ke and gave him some material as pledge, such as scripture, monk’s robe and bowl. After Bodhidharma was dead, it was said that he was not dead but returned to India for good. Someone even claimed meeting him on the Pamirs and he held just one shoe in his hand. Above are the popular stories of Bodhidharma.
The pattern of Bodhidharma’s life story became an important element in Chinese cultural after Zen Buddhism was popular. As a result, Bodhidharma is not only the first patriarch of Chinese Zen Buddhism but also the founder of Buddhist martial art, Shao-lin gong fu (少林功夫) . He even becomes an inventor of palmistry. Chinese and other Asian artists regard him as an important subject matter. The process which he accepted Hui-ke as disciple even transformed into a Confucian scholar’s life story in Song dynasty. His big eyes, heavy eyebrows, beard, and wearing light rob, handing a stick are constructed as a Daoist xian-ren (仙人). His image even became tumbler doll’s image in Japan and is regarded as a mascot. Bodhidharm’s imgage is vivid in Aisa.
Though Bodhidharm is very popular in Asia, there are few temples dedicated to Bodhidharm in Taiwan’s popular religion. In most of the Buddhist temple, there is few Bodhidharm’s image for worshiping. His name is written on a memorial tablet with the other Zen Buddhism patriarchs as a worshiping object.
Keywords: Bodhidharm, Zen Buddhism, patriarch of Zen
References:
1. McRae, John R.(2003) Seeing through the zen, California. University of California Press.
2. 張火慶。2006。《小說中的達摩及相關人物硏究》。臺北：秀威資訊科技出版。
達摩在中國的形象就是他的大眼睛，濃密的眉毛和鬍子，結合以簡單的衣著、竹木杖、構成他介乎道教仙人與佛教羅漢之間的形象。達摩在日本還發展成不倒翁，成為許願用的守護神。由於達摩是中國禪宗的第一代祖師，在以禪宗自居的佛教寺廟內，達摩是納入歷代祖師的行列中供奉。民間也有以達摩為主祀的廟宇，例如宜蘭的雷雄寺、台南市正德堂、花蓮吉安的天竺山金龍寺等等。
關鍵詞：達摩、禪宗、羅漢
參考資料：
McRae, John R.(2003) Seeing through the zen, California. University of California Press.
張火慶。2006。《小說中的達摩及相關人物硏究》。臺北：秀威資訊科技出版。
Damo Zushi (達摩祖師), Bodhidharma, an Indio monk came to China in Liang dynasty. Before he became a Buddhist monk, he was a prince in an Indian kingdom. It is said that he had met Liang Wu Di (梁武帝, 464-549) but they had no rapport with each other. Then Bodhidharma crossed the Yellow River and headed north to Shaolin temple (少林寺), Henan province (河南). This journey left us a legend that he crossed the river on one reed. Bodhidharma meditated in a cave about nine years until a Chinese monk Hui-ke (慧可, 487-593) came to visit him. Hui-ke asked Bodhidharma to be his master but Bodhidharma refused. It is said that in order to exam Hui-ke’s determination, Bodhidharma did not accept Hui-ke as his disciple at first until he cut one of his arms. Bodhidharma imparted the core teaching of Buddhist dharma, xin fa (心法), to Hui-ke and gave him some material as pledge, such as scripture, monk’s robe and bowl. After Bodhidharma was dead, it was said that he was not dead but returned to India for good. Someone even claimed meeting him on the Pamirs and he held just one shoe in his hand. Above are the popular stories of Bodhidharma.
The pattern of Bodhidharma’s life story became an important element in Chinese cultural after Zen Buddhism was popular. As a result, Bodhidharma is not only the first patriarch of Chinese Zen Buddhism but also the founder of Buddhist martial art, Shao-lin gong fu (少林功夫) . He even becomes an inventor of palmistry. Chinese and other Asian artists regard him as an important subject matter. The process which he accepted Hui-ke as disciple even transformed into a Confucian scholar’s life story in Song dynasty. His big eyes, heavy eyebrows, beard, and wearing light rob, handing a stick are constructed as a Daoist xian-ren (仙人). His image even became tumbler doll’s image in Japan and is regarded as a mascot. Bodhidharm’s imgage is vivid in Aisa.
Though Bodhidharm is very popular in Asia, there are few temples dedicated to Bodhidharm in Taiwan’s popular religion. In most of the Buddhist temple, there is few Bodhidharm’s image for worshiping. His name is written on a memorial tablet with the other Zen Buddhism patriarchs as a worshiping object.
Keywords: Bodhidharm, Zen Buddhism, patriarch of Zen
References:
1. McRae, John R.(2003) Seeing through the zen, California. University of California Press.
2. 張火慶。2006。《小說中的達摩及相關人物硏究》。臺北：秀威資訊科技出版。
黃帝
黃帝位中國三皇五帝之首，是開中華文明的人物，也是傳說的文化和政治英雄。根據《史記》記載，黃帝姓公孫，因為住在軒轅之丘，所以號軒轅氏，也因為居住在姬水，又改姓姬。其國度在「有熊」地方，故又稱有熊氏。此外，尚有帝鴻氏、帝軒氏、縉雲氏等稱呼，這都和黃帝相關傳說有關。黃帝的稱號可從兩方面加以解釋，黃和黃帝代表的五行和方位屬性有關，因黃帝在五方裡位居中央，屬土，以黃色象徵。此外，黃字通皇，有大、天等意思，帝則通用於宗教和世界的主宰。因此黃帝通皇帝，也有大帝、天帝的意思，按其稱號，黃帝是遠古中國的政教領袖。
關於黃帝的傳說相當多，包括他打敗蚩尤，妻子螺祖開始養蠶取絲、製作衣裳，他的史官倉頡創造了最早的中文字。此外，黃帝還精通醫術，古代的醫書經常以之為名。傳說最後他還成仙，騎著龍飛上了天，因此，他也是仙人的開端。這些故事都使得黃帝有著相當多元的面向。關於黃帝傳說的主要來源包括《史記》、《神仙傳》、《黃帝四經》、《莊子》等，這些文獻相當程度保留了關於黃帝傳說的各種面向。根據研究，黃帝這些多元的面向大致可分為三個部分，與其發展歷史和地域有關，一支源於中國西北的秦國，秦國追溯其祖先至少皞，經由將黃帝神化，成為古代諸神的中心，則秦國繼承周王朝的傳承則有其正當性。另一方面，源於中國東邊的傳統裡，黃帝是古代君主的重要典範，也是道術的實踐者，這一支的發展即是吾人現在熟悉的「黃老之術」傳統。在漢朝，這兩支的發展合而為一，成為現今《史記》中的記載，加上各種文獻不同的記錄，如《莊子》裡和臣子們對話的黃帝，還有《黃帝內經》、馬王堆出土的《黃帝四經》等記載。簡言之，黃帝傳說發展開端甚早，且影響久遠，是以今天華人也自稱「炎黃子孫」。
由於黃帝有著強烈的政治正統意義，以黃帝為敬拜對象經常和政治權力有關，民間雖有諸多文化聯結黃帝，祭祀黃帝並不普及，然而，至民國時期此種情況有所不同。1957年中國國民黨籍的立委王寒生在臺灣創立軒轅教，主張崇祀軒轅黃帝，重振中華文化，總部設於臺北市大同區黃帝神宮，各地之分支機構也多名為黃帝神宮。日常儀式為早晚誦經，禱告，年度有三次節慶大典，分別是農曆 1 月 1 日祭天， 3月3日黃帝聖誕， 9月9日黃帝昇天，這三日實行齋戒、三獻禮。此外，也有其它少數以黃帝為主祀神的廟宇，如雲林的斗六的無極開基黃帝玉寶殿。
中文關鍵字
軒轅，黃帝、軒轅教、
參考資料
1.鄭素春。2006。〈道教仙傳中的黃帝〉。《輔仁宗教研究》，14：頁67-96。
2.李世偉、王見川。 2000 。〈臺灣軒轅教的考察〉。收於《臺灣的民間宗教與信仰》。臺北：博陽文化。
Huangdi(黃帝)
Huangdi, the Yellow Emperor, a legendary figure who started Chinese civilization is a cultural and political hero. Huangdi has various names. According to Shiji(史記, The Records of the Grand Historian), Huangdi’s last name is Kongshung(公孫), and because of his resident in the hill of Xuanyuan(軒轅), he is also named as Xuanyuan. He ever lived near the Ji river(姬水), then he changed his first name to Ji(姬). His kindom is at Youiong(有熊), meaning a place where bear residing. His last name is also called Youiong. All his name is related to his legend and resident area. About the name of Huangdi, the meaning of Huangdi could be explained in two ways. Huang, yellow color, is related to the Five elements’(五行) attribute. Yellow’s attribute is in the center and the earth which is the highest element. Huang also has a co-meaning with another word Huang(皇). This word means great and heaven. Di(帝) is a word that means the ruler of religious and profane world. Huangdi, the combination words of Huang and Di, means the Great Emperor and the Emperor of Heaven. In other words, Huangdi is an ancient religious and political leader.
There are many genesis legend of Chinese civilization about Huangdi. He defeated Chi you(蚩尤) and founded the order of various clan. His wife, the first queen in Chinese history, started raise silkworm and took silk to make cloth. His cabinet in history, Cangjie(倉頡), create Chinese character. Besides, Huangdi is master in medical, many ancient medical book titled with his name. It is said that he finally became a divinity and rode on a dragon and flied to the heaven. In other words, Huangdi is also the first Taoist. The legends of Huangdi are majorly from Shiji, Shenxian chuan(神仙傳, The Biography of Immortals》, The Four Scriptures of Huangdi (黃帝四經), and Zhuangzi(莊子)etc. Basically, the facets of of Huangdi come from three threads. The first originates from the north-western China, Chin(秦) kingdom. Chin court argues that their ancestor is Shaogou(少皞), one descent of Huangdi. Based on this relation, Chin inherited Chou(周) kingdom righteously. The second is from the east of China. Huangdi is not only a paradigm of emperor but also a devotee of Taoism. As we known, the lineage from the east became the tradition of Huang-Lao(黃老之術). In Han dynasty, these two lineages are mixed and became the records on the later literatures that we are familiar with.
Regarding to Huangdi’s political tight connection, populace worshiped to Huangdi was rare when it was federal period. Until recently, the era of democratic comes, some group dedicated to Huangdi are established. In Taiwan, a cult called Xuanyuan jiao(軒轅教) was funded in 1957 by a legislator named Wang Hansheng(王寒生). Xuanyuan jiao’s goal is recovering Chinese cultural by worshiping to Huangdi. Besides, there are also few temples dedicated to Huangdi.
Keywords:
Xuanyuan, Yellow Emperor, Yellow Lord, Xuanyuanjiao
參考資料
1.鄭素春。2006。〈道教仙傳中的黃帝〉。《輔仁宗教研究》，14：頁67-96。
2.李世偉、王見川。 2000 。〈臺灣軒轅教的考察〉。收於《臺灣的民間宗教與信仰》。臺北：博陽文化。
關於黃帝的傳說相當多，包括他打敗蚩尤，妻子螺祖開始養蠶取絲、製作衣裳，他的史官倉頡創造了最早的中文字。此外，黃帝還精通醫術，古代的醫書經常以之為名。傳說最後他還成仙，騎著龍飛上了天，因此，他也是仙人的開端。這些故事都使得黃帝有著相當多元的面向。關於黃帝傳說的主要來源包括《史記》、《神仙傳》、《黃帝四經》、《莊子》等，這些文獻相當程度保留了關於黃帝傳說的各種面向。根據研究，黃帝這些多元的面向大致可分為三個部分，與其發展歷史和地域有關，一支源於中國西北的秦國，秦國追溯其祖先至少皞，經由將黃帝神化，成為古代諸神的中心，則秦國繼承周王朝的傳承則有其正當性。另一方面，源於中國東邊的傳統裡，黃帝是古代君主的重要典範，也是道術的實踐者，這一支的發展即是吾人現在熟悉的「黃老之術」傳統。在漢朝，這兩支的發展合而為一，成為現今《史記》中的記載，加上各種文獻不同的記錄，如《莊子》裡和臣子們對話的黃帝，還有《黃帝內經》、馬王堆出土的《黃帝四經》等記載。簡言之，黃帝傳說發展開端甚早，且影響久遠，是以今天華人也自稱「炎黃子孫」。
由於黃帝有著強烈的政治正統意義，以黃帝為敬拜對象經常和政治權力有關，民間雖有諸多文化聯結黃帝，祭祀黃帝並不普及，然而，至民國時期此種情況有所不同。1957年中國國民黨籍的立委王寒生在臺灣創立軒轅教，主張崇祀軒轅黃帝，重振中華文化，總部設於臺北市大同區黃帝神宮，各地之分支機構也多名為黃帝神宮。日常儀式為早晚誦經，禱告，年度有三次節慶大典，分別是農曆 1 月 1 日祭天， 3月3日黃帝聖誕， 9月9日黃帝昇天，這三日實行齋戒、三獻禮。此外，也有其它少數以黃帝為主祀神的廟宇，如雲林的斗六的無極開基黃帝玉寶殿。
中文關鍵字
軒轅，黃帝、軒轅教、
參考資料
1.鄭素春。2006。〈道教仙傳中的黃帝〉。《輔仁宗教研究》，14：頁67-96。
2.李世偉、王見川。 2000 。〈臺灣軒轅教的考察〉。收於《臺灣的民間宗教與信仰》。臺北：博陽文化。
Huangdi(黃帝)
Huangdi, the Yellow Emperor, a legendary figure who started Chinese civilization is a cultural and political hero. Huangdi has various names. According to Shiji(史記, The Records of the Grand Historian), Huangdi’s last name is Kongshung(公孫), and because of his resident in the hill of Xuanyuan(軒轅), he is also named as Xuanyuan. He ever lived near the Ji river(姬水), then he changed his first name to Ji(姬). His kindom is at Youiong(有熊), meaning a place where bear residing. His last name is also called Youiong. All his name is related to his legend and resident area. About the name of Huangdi, the meaning of Huangdi could be explained in two ways. Huang, yellow color, is related to the Five elements’(五行) attribute. Yellow’s attribute is in the center and the earth which is the highest element. Huang also has a co-meaning with another word Huang(皇). This word means great and heaven. Di(帝) is a word that means the ruler of religious and profane world. Huangdi, the combination words of Huang and Di, means the Great Emperor and the Emperor of Heaven. In other words, Huangdi is an ancient religious and political leader.
There are many genesis legend of Chinese civilization about Huangdi. He defeated Chi you(蚩尤) and founded the order of various clan. His wife, the first queen in Chinese history, started raise silkworm and took silk to make cloth. His cabinet in history, Cangjie(倉頡), create Chinese character. Besides, Huangdi is master in medical, many ancient medical book titled with his name. It is said that he finally became a divinity and rode on a dragon and flied to the heaven. In other words, Huangdi is also the first Taoist. The legends of Huangdi are majorly from Shiji, Shenxian chuan(神仙傳, The Biography of Immortals》, The Four Scriptures of Huangdi (黃帝四經), and Zhuangzi(莊子)etc. Basically, the facets of of Huangdi come from three threads. The first originates from the north-western China, Chin(秦) kingdom. Chin court argues that their ancestor is Shaogou(少皞), one descent of Huangdi. Based on this relation, Chin inherited Chou(周) kingdom righteously. The second is from the east of China. Huangdi is not only a paradigm of emperor but also a devotee of Taoism. As we known, the lineage from the east became the tradition of Huang-Lao(黃老之術). In Han dynasty, these two lineages are mixed and became the records on the later literatures that we are familiar with.
Regarding to Huangdi’s political tight connection, populace worshiped to Huangdi was rare when it was federal period. Until recently, the era of democratic comes, some group dedicated to Huangdi are established. In Taiwan, a cult called Xuanyuan jiao(軒轅教) was funded in 1957 by a legislator named Wang Hansheng(王寒生). Xuanyuan jiao’s goal is recovering Chinese cultural by worshiping to Huangdi. Besides, there are also few temples dedicated to Huangdi.
Keywords:
Xuanyuan, Yellow Emperor, Yellow Lord, Xuanyuanjiao
參考資料
1.鄭素春。2006。〈道教仙傳中的黃帝〉。《輔仁宗教研究》，14：頁67-96。
2.李世偉、王見川。 2000 。〈臺灣軒轅教的考察〉。收於《臺灣的民間宗教與信仰》。臺北：博陽文化。
開漳聖王
開漳聖王是漳州人的守護神，姓陳名元光，又叫陳光華，字廷炬，原是河南光州人，父陳政，是唐高宗時的朝議大夫，總章二年（669年）時，唐高宗為了加強閩南地區的統治管理，命陳政率兵三千多人入閩，陳元光於隨行出征，當時的將士都帶同妻子家屬前往，似乎是為移民而有的軍事行動。歷經幾場和當地少數民族的戰役後，陳家在火田村定居，但是陳政的兩位兄長都在浙江一帶的戰役中陣亡，有許多親戚也喪生。儀鳳二年（677年）陳政過世，陳元光代理父職繼續治理閩粵。由於平定多次少數民族和地方的反抗活動，陳元光也多次由朝廷晉昇，並按其提議規劃行政區以治理當地。陳元光結合軍政和民政，一方面開拓當地的經濟，一方面也維護當地的治安，並施以教育，漳州在他的經營管理下逐漸開發。唐中宗景龍二年（708年），陳元光因平亂陣亡，前後陳元光共治理漳州二十多年。天寶元年（742年）其子陳酆、孫陳謨又任漳州刺史數十年至貞元二年（786年），前後近百年時間陳氏治理和開拓閩南。由於陳元光與其部將有功於閩南，閩南各地皆立廟以祭祀陳元光，並被封為「威惠聖王」，成為當地的守護神，漳州地方陳氏族裔並奉為始祖。開漳聖王還有其它稱號，例如：威惠聖王、聖王公、威烈候、陳聖王、陳聖公和陳將軍、陳府將軍等稱呼，亦有省稱為聖王。
由於開漳聖王是漳州人的守護神，台灣的開漳聖王廟也和早期漳州移民的分佈有關，例如宜蘭地區有許多漳州移民，當地估計有二十座的開漳聖王廟。臺北縣市較著名者有內湖碧山岩的開漳聖王廟、士林的惠濟宮、中和廣濟宮、基隆的奠濟宮等。其它如桃園、嘉義等許多地方也都有建有開漳聖王廟。台北市內湖碧山巖據說是全台灣最大的開漳聖王廟，清朝時由於一位黃姓人士於此地遺留下一香火袋，它是從漳州廟帶回來的。某日當地盜匪橫起，開漳聖王和祂的兩位陪祀將軍，李將軍、馬將軍顯靈，打敗盜匪，拯救當地居民。居民感念開漳聖王顯靈保祐，於是興建廟宇奉祀。另者知名夜市基隆廟口，其廟即為開漳聖王廟。
關鍵詞：開漳聖王、威惠聖王、聖王公、威烈候、陳聖王、陳聖公、漳州
參考書目
1. 俞兆鵬。1998。〈開漳聖王--陳元光的生平事蹟〉。《歷史月刊》，127：96-100。
2. 姚漢秋。1979。〈開漳聖王考〉。《中原文獻》，11（12）：6-9。
3. 徐麗霞。199910。〈開漳聖王與臺北縣板橋、中和開漳聖王信仰〉。《中國語文》，85(4)： 104-113。
Kaizhang Shengwang (開漳聖王) is the parton god of Zhangzhou (漳州), a county in Fujian province. His name was Chen Yuanguang (陳元光) the son of Chen Zheng (陳政), original as chaoyi daifu (朝議大夫), a senior official in Tang dynasty. In 669, he was dispatched by Tang Gao Zong (唐高宗) to reclaim Minnan (閩南), the southern part of Fujian province. Chen Zheng led his clan members and family including Chen Yuanguang and three thousand soliders to accomplish this emigrant mission. After they had some fierce battles with the natives in Zhejiang (浙江) , Chen Yuanguang lost his two elder brothers and some other relatives. Finally, they settled at Huotian village (火田村), a village near Zhangzhou. In 677, Chen Zheng was dead. His position was succeeded by Chen Yuanguang. During his administration, he had suppressed times of local rebellion. He also set schools, police system and maped out the administrative division. As a result, Zhangzhou was prosperity. In 708, Chen Yuanguang was dead in a battle. His administration was ended. However, his son and grandson succeeded his duty. There were almost one hundred years that Zhangzhou was under the clan Chen’s reign.
Because of Chen Yuanguang and his marshals’s merit, people established many temples dedicated to them as memorial shrine. Chen Yuanguang was also ecreeded the title Weihui shengwang (威惠聖王) by government. As a result, the worship of Chen Yuanguang is spread.
In Taiwan, the spread of Kaizhang Shengwang’s temple is also in relation to the migrants of Zhangzhou. It is estimated about twenty temples of Kaizhang Shengwang in Yilan (宜蘭)county where early migrants from Zhangzhou majorly settled. Besides, there are many famous temples of Kaizhang Shengwang located in elsewhere. For example, the Kaizhang Shengwang temple in Neihu (內湖), the Huiji temple (惠濟宮)in Shilin (士林) and guang ji temple in Zhonghe (中和) were also the famous ones. Those areas were also majorly early migrants of Zhangzhou settled. The famous night market in Jilong (基隆)is also by the side of Kaizhang Shengwang temple (開漳聖王廟).
Keywords: Kaizhang Shengwang, Chen Yuanguang, Zhangzhou
References:
1. 俞兆鵬。1998。〈開漳聖王--陳元光的生平事蹟〉。《歷史月刊》，127：96-100。
2. 姚漢秋。1979。〈開漳聖王考〉。《中原文獻》，11（12）：6-9。
3. 徐麗霞。199910。〈開漳聖王與臺北縣板橋、中和開漳聖王信仰〉。《中國語文》，85(4)： 104-113。
由於開漳聖王是漳州人的守護神，台灣的開漳聖王廟也和早期漳州移民的分佈有關，例如宜蘭地區有許多漳州移民，當地估計有二十座的開漳聖王廟。臺北縣市較著名者有內湖碧山岩的開漳聖王廟、士林的惠濟宮、中和廣濟宮、基隆的奠濟宮等。其它如桃園、嘉義等許多地方也都有建有開漳聖王廟。台北市內湖碧山巖據說是全台灣最大的開漳聖王廟，清朝時由於一位黃姓人士於此地遺留下一香火袋，它是從漳州廟帶回來的。某日當地盜匪橫起，開漳聖王和祂的兩位陪祀將軍，李將軍、馬將軍顯靈，打敗盜匪，拯救當地居民。居民感念開漳聖王顯靈保祐，於是興建廟宇奉祀。另者知名夜市基隆廟口，其廟即為開漳聖王廟。
關鍵詞：開漳聖王、威惠聖王、聖王公、威烈候、陳聖王、陳聖公、漳州
參考書目
1. 俞兆鵬。1998。〈開漳聖王--陳元光的生平事蹟〉。《歷史月刊》，127：96-100。
2. 姚漢秋。1979。〈開漳聖王考〉。《中原文獻》，11（12）：6-9。
3. 徐麗霞。199910。〈開漳聖王與臺北縣板橋、中和開漳聖王信仰〉。《中國語文》，85(4)： 104-113。
Kaizhang Shengwang (開漳聖王) is the parton god of Zhangzhou (漳州), a county in Fujian province. His name was Chen Yuanguang (陳元光) the son of Chen Zheng (陳政), original as chaoyi daifu (朝議大夫), a senior official in Tang dynasty. In 669, he was dispatched by Tang Gao Zong (唐高宗) to reclaim Minnan (閩南), the southern part of Fujian province. Chen Zheng led his clan members and family including Chen Yuanguang and three thousand soliders to accomplish this emigrant mission. After they had some fierce battles with the natives in Zhejiang (浙江) , Chen Yuanguang lost his two elder brothers and some other relatives. Finally, they settled at Huotian village (火田村), a village near Zhangzhou. In 677, Chen Zheng was dead. His position was succeeded by Chen Yuanguang. During his administration, he had suppressed times of local rebellion. He also set schools, police system and maped out the administrative division. As a result, Zhangzhou was prosperity. In 708, Chen Yuanguang was dead in a battle. His administration was ended. However, his son and grandson succeeded his duty. There were almost one hundred years that Zhangzhou was under the clan Chen’s reign.
Because of Chen Yuanguang and his marshals’s merit, people established many temples dedicated to them as memorial shrine. Chen Yuanguang was also ecreeded the title Weihui shengwang (威惠聖王) by government. As a result, the worship of Chen Yuanguang is spread.
In Taiwan, the spread of Kaizhang Shengwang’s temple is also in relation to the migrants of Zhangzhou. It is estimated about twenty temples of Kaizhang Shengwang in Yilan (宜蘭)county where early migrants from Zhangzhou majorly settled. Besides, there are many famous temples of Kaizhang Shengwang located in elsewhere. For example, the Kaizhang Shengwang temple in Neihu (內湖), the Huiji temple (惠濟宮)in Shilin (士林) and guang ji temple in Zhonghe (中和) were also the famous ones. Those areas were also majorly early migrants of Zhangzhou settled. The famous night market in Jilong (基隆)is also by the side of Kaizhang Shengwang temple (開漳聖王廟).
Keywords: Kaizhang Shengwang, Chen Yuanguang, Zhangzhou
References:
1. 俞兆鵬。1998。〈開漳聖王--陳元光的生平事蹟〉。《歷史月刊》，127：96-100。
2. 姚漢秋。1979。〈開漳聖王考〉。《中原文獻》，11（12）：6-9。
3. 徐麗霞。199910。〈開漳聖王與臺北縣板橋、中和開漳聖王信仰〉。《中國語文》，85(4)： 104-113。
清水祖師
清水祖師(1045-1101)又稱蓬萊祖師、蓬萊老祖、烏面祖師、落鼻祖師等，俗稱「祖師公」或「祖師爺」。清水祖師本是北宋福建泉州安溪的高僧，法號普足，俗姓陳，名昭應，或作單字昭、應等，一說榮祖，福建永春人。因為生平大多在安溪清水巖修道，故稱清水祖師。
清水祖師從佛教僧人變成民間信仰的神祇，其過程與神通感應有關。根據清水祖師的傳記，他是永春地方的人士，出家於大雲院，師法於大靜山的明禪師。早年在家鄉永春一帶，以熱心於地方公益為主，造橋舖路，方便往來行旅。宋朝元豐六年(1083)時，因為安溪旱災嚴重，清水祖師受邀前往祈雨，甘霖普降旱象解除，安溪人乃請他常駐於安溪，並成為當地清水岩的住持，直到圓寂。傳說他在洞穴中與鬼鬥法，最後打敗鬼怪，但在鬥法過程裡被鬼薰黑了臉，故有烏面祖師的稱號。清水祖師圓寂後，單單在宋朝即有四次官方敕封，封號分別為「昭應大師」、「昭應慈濟大師」、「昭應廣慈惠大師」、「昭應廣惠慈濟善利大師」。由傳記推測，清水祖師由人而神的過程，祈雨靈應的事蹟居首要職能。此外，在歷代的記載中，治病、驅逐蝗蟲以及防禦盜賊等，也是清水祖師作為神祇非常重要的職能，也以這類事蹟受到相當多的封敕。
清水祖師由福建安溪移民引入，以北臺灣為主要發展地區。在臺灣也留有許多靈應事蹟，落鼻祖師的稱號即源於臺灣。關於清水祖師神像落鼻的故事有數則，據說最早在同治年間的地震，當時祖師像正在石門地區繞境，祖師像的鼻子突然掉落，引來大眾圍觀之際，地震來襲震垮許多房舍，人們卻因圍觀神像而逃過一劫。另外一則是關於艋舺和淡水的清水巖祖師像之爭，兩地的清水巖皆主張擁有落鼻祖師神像，因為清朝時中法戰爭期間，清水祖師神像顯神蹟護佑助威，使得清軍打敗法軍，但事後清水祖師卻未回到己方。最後在雙方協調下，變成由艋舺與淡水輪流奉祀。不論如何，目前五月初五和六的清水祖師聖誔，此大拜拜已經成為淡水當地重要的節慶。
以清水祖師為主祀神的廟宇不少，多數名稱皆加有「巖」字，著名者以大台北地區為主，包括三峽長福巖祖師廟、艋舺清水巖、淡水清水巖等三大祖師廟，號稱台北三大祖師廟。艋舺清水祖師的宗教實踐特色之一是祖師像-落鼻祖師，即蓬萊老祖，此神像本是私人家中奉祀的神像，因為中法戰爭中顯神蹟，助淡水駐軍打敗法軍，被移祀廟中，後來成為艋舺和淡水清水巖的爭議後，神像變成經年不在廟中，而是受各地輪流迎請奉祀，包括聚落、個人等等，以各地的「客神」受奉祀。三峽祖師廟則以過去由美術家李梅樹主導的精美修建石彫和每年盛大的賽豬公儀式知名。
關鍵字
清水祖師、落鼻祖師、祖師廟、安溪、清水巖
參考資料
1.辜神徹。2009。《台灣清水祖師信仰--落鼻祖師的歷史與文化》。台北：博揚文化。
2.林國平。1999。清水祖師信仰探索。《圓光佛學學報》。第四期(1999.12)，頁217-251。
Qingshui Zushi (清水祖師)
Qingshui Zushi (清水祖師, 1045-1101), the Master of Clear Water, is known locally as Zushi-Gong (袓師公) in Taipei basin. He was a Buddhist monk in Northern Sung dynasty and born in Yongchun(永春), Fujian(福建) and stayed at Qingshui(清水), Anshi(安溪) during most of his life until he was dead. That is why he called Qingshui Zushi.
The story of Qingshui Zushi from a Buddhist monk becoming a deity of popular religion is related to the magical power of him. According to his biography, Qingshui Zushi became a monk in Dawun temple(大雲院). Later, he went to be the Zen Master Ming(明禪師)’s disciple in Dajinsan(大靜山). After he was enlightened, he was devoted to benefiting social by constructing bridges and paving roads. When it was 1083, a drought caused severe damage at Anshi(安溪). Master was invited by the people of to pray rain for Anshi. Qingshui Zushi made it and he was well known of his magical power. People in Anshi asked him to stay and be the abbot of Qingshui yen(清水巖). Qingshui Zushi stays there until he was dead.
There are many magical stories about Qingshui Zushi. Qingshui Zushi is also called Wumin Zushi(烏面祖師), the Dark Face Master, because he fights with a ghost in a cave. He defeat the ghost. However, in the fighting, the ghost sets a fire to smoke out Master. Though it does not work but Master’s face becoming dark. As a monk with magical power, it is the major factor of Qingshui Zushi transforming from a Buddhist monk to a deity of popular religion. Regarding to the records about Qingshui Zushi in the following dynasty, when there was a drought, plague, locust plague, grouped outlaws, Qingshui Zushi as a deity was prayed by people. Apparently, protecting people from the disaster is the main function of Qingshui Zushi as a deity.
In Taiwan, the belief on Qingshui Zushi was introduced by the residents from Anshi, the area where Qingshui Zushi originated. Qingshui Zushi also presented his magical power in Taiwan and got his other title. Qingshui Zushi was called Luobi Master(落鼻祖師, the Master dropping nose). It was said that in the Tongzhi period. An earthquake happened. At the same time, the statue of Qingshui Zushi was carried in a procession circled Shiman(石門, Stone Gate), in the Northern Taiwan. Because the statue’s nose of Qingshui Zushi was dropped suddenly, people was seeing the event and not staying home when earthquake happened. People escaped from the accident. People thought it a grace from Qingshui Zushi and named him as Luobi Master. It was also said that the statue of Qingshui Zushi dropped its nose when there was the Battle between Qing(清) and France. As a result, Taiwan army defeated French navy. It could be said that the name, Luobi Master, represented Qingshui Zushi indeed localized in Taiwan.
Most of the temples dedicated to Qingshui Zushi are located in the northern Taiwan. There are three major temples. They are Changfu yen(長福巖) in Sanxia(三峽), Qingshui yen (清水巖) in Manka(艋舺) and Dansui(淡水). They are also called Zushi temple. Zushi temples in Dansui and Sanxia are famous of the huge festival. Changfu yen is famous of Thai Di Gong(殺豬公) festival.
Keywords:
Qingshui Zushi, Luobi Master, Qingshui yen
參考資料
1.辜神徹。2009。《台灣清水祖師信仰--落鼻祖師的歷史與文化》。台北：博揚文化。
2.林國平。1999。清水祖師信仰探索。《圓光佛學學報》。第四期(1999.12)，頁217-251。
清水祖師從佛教僧人變成民間信仰的神祇，其過程與神通感應有關。根據清水祖師的傳記，他是永春地方的人士，出家於大雲院，師法於大靜山的明禪師。早年在家鄉永春一帶，以熱心於地方公益為主，造橋舖路，方便往來行旅。宋朝元豐六年(1083)時，因為安溪旱災嚴重，清水祖師受邀前往祈雨，甘霖普降旱象解除，安溪人乃請他常駐於安溪，並成為當地清水岩的住持，直到圓寂。傳說他在洞穴中與鬼鬥法，最後打敗鬼怪，但在鬥法過程裡被鬼薰黑了臉，故有烏面祖師的稱號。清水祖師圓寂後，單單在宋朝即有四次官方敕封，封號分別為「昭應大師」、「昭應慈濟大師」、「昭應廣慈惠大師」、「昭應廣惠慈濟善利大師」。由傳記推測，清水祖師由人而神的過程，祈雨靈應的事蹟居首要職能。此外，在歷代的記載中，治病、驅逐蝗蟲以及防禦盜賊等，也是清水祖師作為神祇非常重要的職能，也以這類事蹟受到相當多的封敕。
清水祖師由福建安溪移民引入，以北臺灣為主要發展地區。在臺灣也留有許多靈應事蹟，落鼻祖師的稱號即源於臺灣。關於清水祖師神像落鼻的故事有數則，據說最早在同治年間的地震，當時祖師像正在石門地區繞境，祖師像的鼻子突然掉落，引來大眾圍觀之際，地震來襲震垮許多房舍，人們卻因圍觀神像而逃過一劫。另外一則是關於艋舺和淡水的清水巖祖師像之爭，兩地的清水巖皆主張擁有落鼻祖師神像，因為清朝時中法戰爭期間，清水祖師神像顯神蹟護佑助威，使得清軍打敗法軍，但事後清水祖師卻未回到己方。最後在雙方協調下，變成由艋舺與淡水輪流奉祀。不論如何，目前五月初五和六的清水祖師聖誔，此大拜拜已經成為淡水當地重要的節慶。
以清水祖師為主祀神的廟宇不少，多數名稱皆加有「巖」字，著名者以大台北地區為主，包括三峽長福巖祖師廟、艋舺清水巖、淡水清水巖等三大祖師廟，號稱台北三大祖師廟。艋舺清水祖師的宗教實踐特色之一是祖師像-落鼻祖師，即蓬萊老祖，此神像本是私人家中奉祀的神像，因為中法戰爭中顯神蹟，助淡水駐軍打敗法軍，被移祀廟中，後來成為艋舺和淡水清水巖的爭議後，神像變成經年不在廟中，而是受各地輪流迎請奉祀，包括聚落、個人等等，以各地的「客神」受奉祀。三峽祖師廟則以過去由美術家李梅樹主導的精美修建石彫和每年盛大的賽豬公儀式知名。
關鍵字
清水祖師、落鼻祖師、祖師廟、安溪、清水巖
參考資料
1.辜神徹。2009。《台灣清水祖師信仰--落鼻祖師的歷史與文化》。台北：博揚文化。
2.林國平。1999。清水祖師信仰探索。《圓光佛學學報》。第四期(1999.12)，頁217-251。
Qingshui Zushi (清水祖師)
Qingshui Zushi (清水祖師, 1045-1101), the Master of Clear Water, is known locally as Zushi-Gong (袓師公) in Taipei basin. He was a Buddhist monk in Northern Sung dynasty and born in Yongchun(永春), Fujian(福建) and stayed at Qingshui(清水), Anshi(安溪) during most of his life until he was dead. That is why he called Qingshui Zushi.
The story of Qingshui Zushi from a Buddhist monk becoming a deity of popular religion is related to the magical power of him. According to his biography, Qingshui Zushi became a monk in Dawun temple(大雲院). Later, he went to be the Zen Master Ming(明禪師)’s disciple in Dajinsan(大靜山). After he was enlightened, he was devoted to benefiting social by constructing bridges and paving roads. When it was 1083, a drought caused severe damage at Anshi(安溪). Master was invited by the people of to pray rain for Anshi. Qingshui Zushi made it and he was well known of his magical power. People in Anshi asked him to stay and be the abbot of Qingshui yen(清水巖). Qingshui Zushi stays there until he was dead.
There are many magical stories about Qingshui Zushi. Qingshui Zushi is also called Wumin Zushi(烏面祖師), the Dark Face Master, because he fights with a ghost in a cave. He defeat the ghost. However, in the fighting, the ghost sets a fire to smoke out Master. Though it does not work but Master’s face becoming dark. As a monk with magical power, it is the major factor of Qingshui Zushi transforming from a Buddhist monk to a deity of popular religion. Regarding to the records about Qingshui Zushi in the following dynasty, when there was a drought, plague, locust plague, grouped outlaws, Qingshui Zushi as a deity was prayed by people. Apparently, protecting people from the disaster is the main function of Qingshui Zushi as a deity.
In Taiwan, the belief on Qingshui Zushi was introduced by the residents from Anshi, the area where Qingshui Zushi originated. Qingshui Zushi also presented his magical power in Taiwan and got his other title. Qingshui Zushi was called Luobi Master(落鼻祖師, the Master dropping nose). It was said that in the Tongzhi period. An earthquake happened. At the same time, the statue of Qingshui Zushi was carried in a procession circled Shiman(石門, Stone Gate), in the Northern Taiwan. Because the statue’s nose of Qingshui Zushi was dropped suddenly, people was seeing the event and not staying home when earthquake happened. People escaped from the accident. People thought it a grace from Qingshui Zushi and named him as Luobi Master. It was also said that the statue of Qingshui Zushi dropped its nose when there was the Battle between Qing(清) and France. As a result, Taiwan army defeated French navy. It could be said that the name, Luobi Master, represented Qingshui Zushi indeed localized in Taiwan.
Most of the temples dedicated to Qingshui Zushi are located in the northern Taiwan. There are three major temples. They are Changfu yen(長福巖) in Sanxia(三峽), Qingshui yen (清水巖) in Manka(艋舺) and Dansui(淡水). They are also called Zushi temple. Zushi temples in Dansui and Sanxia are famous of the huge festival. Changfu yen is famous of Thai Di Gong(殺豬公) festival.
Keywords:
Qingshui Zushi, Luobi Master, Qingshui yen
參考資料
1.辜神徹。2009。《台灣清水祖師信仰--落鼻祖師的歷史與文化》。台北：博揚文化。
2.林國平。1999。清水祖師信仰探索。《圓光佛學學報》。第四期(1999.12)，頁217-251。
張天師
張天師即張道陵（34-165）及其傳嗣，至今為65代。又稱張仙君、天師爺、南朝大帝、真天師、張仙公、張府天師、天師公。後世稱張道陵為「（祖）天師」，其子張衡為「嗣師」，其孫張魯為「系師」，張氏三代傳承合稱「三師」或「三張」。天師的傳承由子孫世襲，歷代皆稱為「天師」，因為姓張，即稱為「張天師」。
張道陵，字輔漢，東漢沛國豐縣人（今江蘇豐縣），據說他是張良的八世孫，曾任巴郡江州令。後來捨棄仕途，於北邙山專心修道，朝廷數次召他為博士皆不就，他在鶴鳴山創建五斗米道，自稱太上老君傳授他三天正法，命他為天師，是「三天法師正一真人」，造有道書24篇，撰寫《老子想爾注》，設置了最早的道教教團，即二十四治，最後在青城山得老君傳授道法成仙。其後道法傳子張衡，孫張魯，後歸曹操。傳說四代孫張盛因為不願受曹操所授之都亭候爵位，潛逃到龍虎山修道，傳承其法至今，因此現今張天師傳承以龍虎山為本山。
張天師的傳承本不顯著，其道法只是各種道法之一。直到五代至宋朝之間，因為受官方的優遇而有相當的發展，在洪邁所著《夷堅志》裡，載有數則掃除妖異的故事與張天師有關，顯見民間有相當的信仰者。「天師」的稱號自元世祖忽必烈開始為官方認可，自此張天師開始領有江南道教，後來各種符籙道派集合形成正一道，或正一派，和全真派是道教的兩大派別。張天師的傳承以符籙為主，《三教源流搜神大全》記載張天師掌握符籙這類與鬼神溝通的秘密文書方式。因此道士能夠通神變化，有驅除妖鬼的能力。
臺灣民間的張天師信仰始於清領時期，最早是隨著火居道士的醮儀活動傳入。隨著道士的發展，民眾熟悉張天師信仰，到1919年時的統計，台灣有8座寺廟以張天師為主祀神，並有神明會，也有民眾以張天師的畫像或符來辟邪。二次戰後第63代張天師隨國民政府避難台灣，此後張天師的信仰有部分即和道教會以及政治上的發展有密切的關係。然而，戰後台灣除了加入天師的傳嗣外，張天師的信仰仍保有始於戰前的兩條脈絡，一是正一派的道士，以龍虎山為其宗壇，在各地或由子嗣或由人際網絡，傳承始自清季以降之道法。另有廟宇以張天師之降乩為傳承者，張天師透過乩身傳授符咒、藥籤以救世度人，延續張天師信仰。估計目前臺灣約有十多座左右以張天師為主祀神的廟，且有相當的歷史，例如臺中縣神岡的朝清宮，是乾隆五十四年興建。或是建於康熙五十七年的彰化北斗天師公廟、彰化埔鹽龍水宮等等。此外，也有戰後方才修建的廟宇，如南投國姓的嗣漢天師府、花蓮溪口雲台山正一天師宮、三重廣熙宮等等。
關鍵詞：張天師、張道陵、正一派、符籙
參考書目
1. 《歷世真仙體道通鑑》
2. 王見川。2003。〈張天師研究序說：成果回顧與相關史料辨正〉。《臺灣宗教研究通訊》，5：165-206。
3. 王見川。2004。〈龍虎山張天師的興起與其在宋代的發展〉。《光武通識學報》，1：243-283。
4. 王見川。2003。《張天師之研究：以龍虎山一系為考察中心》嘉義：中正大學歷史所博士論文。
Zhang tianshi (張天師), the celestial master Zhang, represents Zhang Daoling (34-165) and his inheritages. Zhang Daoling was one of the founders of religious Daoism in Han dynasty. His inheritages now is the sixty fifth generation.
Before Zhang Daoling became a Daoist, he was an official scholar. He had been the chief in Jiangzhou (江州). It is said that he was a descendent grandson of Zhang Liang (張良). Zhang Daoling abandoned his official carrier later. He escaped to Mountain Beimang (北邙山) and devoted himself in Daoist practices. The government failed in summoning him to be an official in central government many times. Finally, he went to Sichuan (四川) province and founded Wudoumi dao (五斗米道), an early religious Taosit school. He also claimed that Laozi descented to earth and imparted all the knowledge and skill of Daoism. Laozi also titled him as Santian fashi Zhengyi zhenren (三天法師正一真人), the master among three heavens and Orthodox Unity true man. He wrote twenty four books on Daoism and a commentary of the Laozi, named Laozi Xiang Er Zhu (老子想爾注). Early Daoist church was also founded by him. After he ascented to heaven and became immortal, his teaching was inherited by his son Zhang Lu (張魯) and grandson Zhang Heng (張衡). Zhang Lu later led his Daoist churches and disciples moved to Henan (河南) under the reign of Cao Cao (曹操) and. It is said that the fourth generation of Zhang tianshi, Zhang Sheng (張盛) did not follow Cao Cao anymore and escaped to Long Hu shan(龍虎山), Mountain Dragan and Tiger in Jiangxi (江西). Zhang tianshi’s school and teaching dwelled in there from that time until 1949.
At the beginning, Zhang tianshi’s school is one of various Daoist school in Chinese religion. Until Five dynasties and Song dynasty, Zhang tianshi started to flourish and became the icon of Daoism. It was because of the royal house’s supporting. In the Yijian zhi (夷堅志), written by Hong Mai (洪邁), there are numbers of stories about Zhang tianshi. Zhang tianshi as an exorcist was presented in the stories. It is crediable that there were some devotees at that time. The title Zhang tianshi was not official recognized until Yuan dynasty. Then the descendents of Zhang Daoling becaming the official chief of Daoist group in Jiangnan (江南). As a result, the legacy of Zhang tianshi was mixed with other school and became the Zhengyi school (正一道), one of two major Daoist schools.
In Taiwan, the belief of Zhang tianshi started from Qing dynasty. Some Zhengyi Daoist held ritual in Taiwan and made it spread. In 1919, it was estimated about eight temples dedicated to Zhang tianshi. People also took the imgae or talisman of Zhang tianshi as a protection to devil. After the Second World War, the sixty-third generation of Zhang tianshi moved to Taiwan and became the official representation of Daoism in Taiwan. Then the belief of Zhang tianshi was in relation with government. However, the legacy of Zhang tianshi still keeps the connetion with those Daoists whose surname is not Zhang, those Zhengyi school Daoists. Besides, there are also some temples dedicated to Zhang tianshi by mediumship. Summarily, there are about over ten temples dedicated to Zhang tianshi in Taiwan now.
Keywords: the celestial master Zhang, Zhang tianshi, Zhang Daoling, Zhengyi school
References:
1. 《歷世真仙體道通鑑》
2. 王見川。2003。〈張天師研究序說：成果回顧與相關史料辨正〉。《臺灣宗教研究通訊》，5：165-206。
3. 王見川。2004。〈龍虎山張天師的興起與其在宋代的發展〉。《光武通識學報》，1：243-283。
4. 王見川。2003。《張天師之研究：以龍虎山一系為考察中心》嘉義：中正大學歷史所博士論文。
張道陵，字輔漢，東漢沛國豐縣人（今江蘇豐縣），據說他是張良的八世孫，曾任巴郡江州令。後來捨棄仕途，於北邙山專心修道，朝廷數次召他為博士皆不就，他在鶴鳴山創建五斗米道，自稱太上老君傳授他三天正法，命他為天師，是「三天法師正一真人」，造有道書24篇，撰寫《老子想爾注》，設置了最早的道教教團，即二十四治，最後在青城山得老君傳授道法成仙。其後道法傳子張衡，孫張魯，後歸曹操。傳說四代孫張盛因為不願受曹操所授之都亭候爵位，潛逃到龍虎山修道，傳承其法至今，因此現今張天師傳承以龍虎山為本山。
張天師的傳承本不顯著，其道法只是各種道法之一。直到五代至宋朝之間，因為受官方的優遇而有相當的發展，在洪邁所著《夷堅志》裡，載有數則掃除妖異的故事與張天師有關，顯見民間有相當的信仰者。「天師」的稱號自元世祖忽必烈開始為官方認可，自此張天師開始領有江南道教，後來各種符籙道派集合形成正一道，或正一派，和全真派是道教的兩大派別。張天師的傳承以符籙為主，《三教源流搜神大全》記載張天師掌握符籙這類與鬼神溝通的秘密文書方式。因此道士能夠通神變化，有驅除妖鬼的能力。
臺灣民間的張天師信仰始於清領時期，最早是隨著火居道士的醮儀活動傳入。隨著道士的發展，民眾熟悉張天師信仰，到1919年時的統計，台灣有8座寺廟以張天師為主祀神，並有神明會，也有民眾以張天師的畫像或符來辟邪。二次戰後第63代張天師隨國民政府避難台灣，此後張天師的信仰有部分即和道教會以及政治上的發展有密切的關係。然而，戰後台灣除了加入天師的傳嗣外，張天師的信仰仍保有始於戰前的兩條脈絡，一是正一派的道士，以龍虎山為其宗壇，在各地或由子嗣或由人際網絡，傳承始自清季以降之道法。另有廟宇以張天師之降乩為傳承者，張天師透過乩身傳授符咒、藥籤以救世度人，延續張天師信仰。估計目前臺灣約有十多座左右以張天師為主祀神的廟，且有相當的歷史，例如臺中縣神岡的朝清宮，是乾隆五十四年興建。或是建於康熙五十七年的彰化北斗天師公廟、彰化埔鹽龍水宮等等。此外，也有戰後方才修建的廟宇，如南投國姓的嗣漢天師府、花蓮溪口雲台山正一天師宮、三重廣熙宮等等。
關鍵詞：張天師、張道陵、正一派、符籙
參考書目
1. 《歷世真仙體道通鑑》
2. 王見川。2003。〈張天師研究序說：成果回顧與相關史料辨正〉。《臺灣宗教研究通訊》，5：165-206。
3. 王見川。2004。〈龍虎山張天師的興起與其在宋代的發展〉。《光武通識學報》，1：243-283。
4. 王見川。2003。《張天師之研究：以龍虎山一系為考察中心》嘉義：中正大學歷史所博士論文。
Zhang tianshi (張天師), the celestial master Zhang, represents Zhang Daoling (34-165) and his inheritages. Zhang Daoling was one of the founders of religious Daoism in Han dynasty. His inheritages now is the sixty fifth generation.
Before Zhang Daoling became a Daoist, he was an official scholar. He had been the chief in Jiangzhou (江州). It is said that he was a descendent grandson of Zhang Liang (張良). Zhang Daoling abandoned his official carrier later. He escaped to Mountain Beimang (北邙山) and devoted himself in Daoist practices. The government failed in summoning him to be an official in central government many times. Finally, he went to Sichuan (四川) province and founded Wudoumi dao (五斗米道), an early religious Taosit school. He also claimed that Laozi descented to earth and imparted all the knowledge and skill of Daoism. Laozi also titled him as Santian fashi Zhengyi zhenren (三天法師正一真人), the master among three heavens and Orthodox Unity true man. He wrote twenty four books on Daoism and a commentary of the Laozi, named Laozi Xiang Er Zhu (老子想爾注). Early Daoist church was also founded by him. After he ascented to heaven and became immortal, his teaching was inherited by his son Zhang Lu (張魯) and grandson Zhang Heng (張衡). Zhang Lu later led his Daoist churches and disciples moved to Henan (河南) under the reign of Cao Cao (曹操) and. It is said that the fourth generation of Zhang tianshi, Zhang Sheng (張盛) did not follow Cao Cao anymore and escaped to Long Hu shan(龍虎山), Mountain Dragan and Tiger in Jiangxi (江西). Zhang tianshi’s school and teaching dwelled in there from that time until 1949.
At the beginning, Zhang tianshi’s school is one of various Daoist school in Chinese religion. Until Five dynasties and Song dynasty, Zhang tianshi started to flourish and became the icon of Daoism. It was because of the royal house’s supporting. In the Yijian zhi (夷堅志), written by Hong Mai (洪邁), there are numbers of stories about Zhang tianshi. Zhang tianshi as an exorcist was presented in the stories. It is crediable that there were some devotees at that time. The title Zhang tianshi was not official recognized until Yuan dynasty. Then the descendents of Zhang Daoling becaming the official chief of Daoist group in Jiangnan (江南). As a result, the legacy of Zhang tianshi was mixed with other school and became the Zhengyi school (正一道), one of two major Daoist schools.
In Taiwan, the belief of Zhang tianshi started from Qing dynasty. Some Zhengyi Daoist held ritual in Taiwan and made it spread. In 1919, it was estimated about eight temples dedicated to Zhang tianshi. People also took the imgae or talisman of Zhang tianshi as a protection to devil. After the Second World War, the sixty-third generation of Zhang tianshi moved to Taiwan and became the official representation of Daoism in Taiwan. Then the belief of Zhang tianshi was in relation with government. However, the legacy of Zhang tianshi still keeps the connetion with those Daoists whose surname is not Zhang, those Zhengyi school Daoists. Besides, there are also some temples dedicated to Zhang tianshi by mediumship. Summarily, there are about over ten temples dedicated to Zhang tianshi in Taiwan now.
Keywords: the celestial master Zhang, Zhang tianshi, Zhang Daoling, Zhengyi school
References:
1. 《歷世真仙體道通鑑》
2. 王見川。2003。〈張天師研究序說：成果回顧與相關史料辨正〉。《臺灣宗教研究通訊》，5：165-206。
3. 王見川。2004。〈龍虎山張天師的興起與其在宋代的發展〉。《光武通識學報》，1：243-283。
4. 王見川。2003。《張天師之研究：以龍虎山一系為考察中心》嘉義：中正大學歷史所博士論文。
鬼谷先師
鬼谷先師即鬼谷子，是歷史與傳說人物，他是一位隱者，據說曾追隨老子修道並西出函谷關，後來再回到中國隱居鬼谷，於是以鬼谷為姓。有一說是他姓王，名詡，是晉平公時人，隱居嵩陽鬼谷，因為入雲夢山採藥得長生，童顏鶴髮。蘇泰、張儀是他的學生，他認為兩人世俗之心未了，預言他們修道不會有成就，但是在六國可得到六國相位，只可惜不得善終，後果如其預言。鬼谷子還有另外兩位知名的學生，即孫臏、龐涓，他們兩人則傳承了兵法，因為龐涓私心陷害孫臏，斷其兩足，兩人後來同門相殘。綜合這些傳說，鬼谷子可能是先秦時以黃老之術度世的人。此外，秦始皇遣徐福入海求長生不死藥的故事也與之附會。據說秦始皇宮中，因為興工勞役，有許多枉死者，有鳥銜來了某種草，覆蓋在這些死者的臉上，他們竟復活了。於是秦始皇派使者拿了這些草去請教鬼谷子，鬼谷子告訴秦始皇，這種令人長生不死的草又叫養神芝，它的葉子類似茭白筍苗，每叢生一株，一株可令一人復活或長生。養神芝來自東海上的福州，生長在瓊田內，瓊田可能是玉田或是一種比喻，表示它是神仙之境的田地。於是秦始皇派遣徐福領童男女入海求藥，結果一去不回。據說鬼谷子也得長生不死藥，成仙得道住在太白山或華山。在《洞玄靈寳真靈位業圖》裡，他的位置是玉清三元宮的左位。
道藏裡，有些法術或修道成仙的方法也以他為名，例如「鬼谷子胎息訣」、「召鬼印」等，還有多種符咒、占卜術等。鬼谷先師在台灣又名「王禪祖師」、「王禪老祖」。台北市有「鬼谷先師紀念堂」以之為主祀神，鬼谷先生是占卜業的職業神。
關鍵詞：鬼谷仙師、鬼谷子、王禪祖師
參考書目
1. 《歷世真仙體道通鑑》
2. 《錄異記》
Guigu Xianshi (鬼谷先師) is also called Guiguzi (鬼谷子), known as a mystical thinker of the Spring and Autumn period. It is said that he was a hermit who was a disciple of Laozi. He lived at ghost vally, Guigu, so he was named Guiguzi. His surname actually is Wang (王) and name Xu (詡) in Jin (晉) state. He had been to Mountain Yun Meng (雲夢山), and got the medicine which could last a person’s live forever. He is regarded as a Daoist divine immortal.
Guigu Xianshi had four famous disciples. Su Qin (蘇秦) and Zhang Yi (張儀) were his disciples before they became the prime minister of Yan (燕) and Qin (秦). Guiguzi predicated that they were ambitious of profane carrier and not suitable to cultivated themselves to Dao. However, they would become the Prime Minister in any state of the six in the Warring state period. As the predication, both of them became a prime minister eventually. There were other famous disciples among Guiguzi’s . They are Sun Bin (孫臏) and Pang Juan (龐涓). Sun and Pang learned the warcraft from Guigu Xianshi and became excellent general in Wei (魏) and Qi (齊) separately. However, Pang had been trap Sun in Wei state because of his jealous of Sun’s talent on warcraft. He accused Sun falsely and made his feet cut as punishment by King of Wei. As a result, Sun fled to Qi state and became a general. Finally, Sun defeated Pang and made him committed suicide.
Summing up above legends about Guigu Xianshi, Guigu Xianshi is supposed to be a fangshi (方士) alike figure who is specialized in the teaching of Huang Di and Laozi which is the prototype of philosophical Daoism.
Another famous story is also in relation of Guigu Xianshi. It is said that Qin shi huang (秦始皇), the first emperor who unified China, enslaved people to construct a grand palace for him. However, the construction work was so heavy and many people died. Some birds held a magical herb with the mouth and put them on the dead bodies’ face. Those dead person surprisingly got rebirth. Then Qin shi huang sent messenger to ask Guigu Xianshi about what the magical herbal is. Guigu Xianshi told Qin shi huang that the herb is Yang-shen zhi (養神芝), the ganoderma named Yang-shen. It was grown on an island, Fu zhou (福洲) , at East China Sea. In order to last his life and empire forever, Qin shi huang dispatched Xu Fu (徐福) to get the herb back. However, Xu Fu never came back and Qin shi huang was dead. Only Guigu Xianshi got the herb and became a Daoist immortal. It is said that he lived in Hua shan (華山), Mountain Hua. Guigu Xianshi is also enlisted in Tao Hongjing’s Zhenling weiye tu (真靈位業圖). In other words, Guigu Xianshi is regarded as an important immortal in Daoist pantheon.
In Taiwan, there is only one temple dedicated to Guigu Xianshi which is named the Memorial hall of Guigu Xianshi. Guigu Xianshi is also regarded as the trade god of diviner or fortune-teller.
Keywords: Guigu Xianshi, Guiguzi
References:
1. 《歷世真仙體道通鑑》
2. 《錄異記》
道藏裡，有些法術或修道成仙的方法也以他為名，例如「鬼谷子胎息訣」、「召鬼印」等，還有多種符咒、占卜術等。鬼谷先師在台灣又名「王禪祖師」、「王禪老祖」。台北市有「鬼谷先師紀念堂」以之為主祀神，鬼谷先生是占卜業的職業神。
關鍵詞：鬼谷仙師、鬼谷子、王禪祖師
參考書目
1. 《歷世真仙體道通鑑》
2. 《錄異記》
Guigu Xianshi (鬼谷先師) is also called Guiguzi (鬼谷子), known as a mystical thinker of the Spring and Autumn period. It is said that he was a hermit who was a disciple of Laozi. He lived at ghost vally, Guigu, so he was named Guiguzi. His surname actually is Wang (王) and name Xu (詡) in Jin (晉) state. He had been to Mountain Yun Meng (雲夢山), and got the medicine which could last a person’s live forever. He is regarded as a Daoist divine immortal.
Guigu Xianshi had four famous disciples. Su Qin (蘇秦) and Zhang Yi (張儀) were his disciples before they became the prime minister of Yan (燕) and Qin (秦). Guiguzi predicated that they were ambitious of profane carrier and not suitable to cultivated themselves to Dao. However, they would become the Prime Minister in any state of the six in the Warring state period. As the predication, both of them became a prime minister eventually. There were other famous disciples among Guiguzi’s . They are Sun Bin (孫臏) and Pang Juan (龐涓). Sun and Pang learned the warcraft from Guigu Xianshi and became excellent general in Wei (魏) and Qi (齊) separately. However, Pang had been trap Sun in Wei state because of his jealous of Sun’s talent on warcraft. He accused Sun falsely and made his feet cut as punishment by King of Wei. As a result, Sun fled to Qi state and became a general. Finally, Sun defeated Pang and made him committed suicide.
Summing up above legends about Guigu Xianshi, Guigu Xianshi is supposed to be a fangshi (方士) alike figure who is specialized in the teaching of Huang Di and Laozi which is the prototype of philosophical Daoism.
Another famous story is also in relation of Guigu Xianshi. It is said that Qin shi huang (秦始皇), the first emperor who unified China, enslaved people to construct a grand palace for him. However, the construction work was so heavy and many people died. Some birds held a magical herb with the mouth and put them on the dead bodies’ face. Those dead person surprisingly got rebirth. Then Qin shi huang sent messenger to ask Guigu Xianshi about what the magical herbal is. Guigu Xianshi told Qin shi huang that the herb is Yang-shen zhi (養神芝), the ganoderma named Yang-shen. It was grown on an island, Fu zhou (福洲) , at East China Sea. In order to last his life and empire forever, Qin shi huang dispatched Xu Fu (徐福) to get the herb back. However, Xu Fu never came back and Qin shi huang was dead. Only Guigu Xianshi got the herb and became a Daoist immortal. It is said that he lived in Hua shan (華山), Mountain Hua. Guigu Xianshi is also enlisted in Tao Hongjing’s Zhenling weiye tu (真靈位業圖). In other words, Guigu Xianshi is regarded as an important immortal in Daoist pantheon.
In Taiwan, there is only one temple dedicated to Guigu Xianshi which is named the Memorial hall of Guigu Xianshi. Guigu Xianshi is also regarded as the trade god of diviner or fortune-teller.
Keywords: Guigu Xianshi, Guiguzi
References:
1. 《歷世真仙體道通鑑》
2. 《錄異記》
訂閱：
文章 (Atom)