日僧佐佐木珍龍的臺灣開教：佛教曹洞宗在殖民初期(1895-1901)的活動=Preaching of the Japanese Monk, Sasaki Sinryo in Taiwan: Activities of the Sōtō School of Buddhism in the Beginning of Colony (1895-1901)

闞正宗 (著)=Kan, Cheng-Tsung (au.)

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		日僧佐佐木珍龍的臺灣開教：佛教曹洞宗在殖民初期(1895-1901)的活動=Preaching of the Japanese Monk, Sasaki Sinryo in Taiwan: Activities of the Sōtō School of Buddhism in the Beginning of Colony (1895-1901)

Author	闞正宗 (著)=Kan, Cheng-Tsung (au.)
Source	圓光佛學學報=Yuan Kuang Journal of Buddhist Studies
Volume	n.21
Date	2013.06
Pages	125 - 162
Publisher	圓光佛學研究所=Yuan Kuang Buddhist College
Publisher Url	http://www.ykbi.edu.tw/
Location	桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
Content type	期刊論文=Journal Article
Language	中文=Chinese
Keyword	曹洞宗=Sōtō School; 佐佐木珍龍=Sasaki Sinryo; 從軍布教師=soldier preacher; 龍山寺=Longshan Temple; 天后宮=Tianhou Temple
Abstract	本文旨在探討殖民時期，日本曹洞宗首位從軍布教師佐佐木珍龍（1865-1934）在臺開教的過程及所開創的事業。　　佐佐木珍龍滯臺期間從1895年6月至1901年12月，前後六年半。佐佐木離去後，報刊還推崇他說：「本島曾信佛教者，其于曹洞宗，尤較他宗易為接近，故其時佐佐木師得以發展其布教之勢力。師既去，該宗雖經種種變遷，而本島人猶能記憶而崇仰之。」　　佐佐木在臺布教的努力，為曹洞宗奠定了開教的基礎，而他離臺前夕所著的《從軍實歷夢遊談》，成為研究清末臺灣佛教的一份寶貴資產。佐佐木代表的曹洞宗，不僅快速地吸收本土寺廟加盟，值得注意的是從他手上建構的兩大事業：三板橋葬儀堂、護國山臺灣寺，直到他離去後仍留下相當的影響力。1896（明治29）年12月，臺灣總督陸軍大將乃木希典（1849～1912）之母去世，選定東門城外的三板橋庄闢為墓園，並將此地充當日本人之墓地。1897年12月，眼光獨到的佐佐木遊說臺北縣廳規劃設立三板橋葬儀堂成功，幾乎所有在臺北去世後的日本人皆以三板橋為首選，葬儀堂成為獨家生意。1900（明治33）年4月，殖民當局正式闢為共同墓地，乃臺北唯一日本人專用墓地。佐佐木離臺後約五年，曹洞宗僧侶因管理欠佳，而被臺北縣廳收回。另外，創建護國山臺灣寺作為殖民臺灣的最高中心，是佐佐木念茲在茲的理想，雖然後來因為經費過於龐大而未能親見其落成，直到1908（明治41）年10月，才在臺北市東門外購地後實現，亦證明佐佐木規劃儘早建立永久寺院的遠見。　　佐佐木的兩大佛教事業，過去幾乎無人研究，本文以此為核心，藉以探討佐佐木來臺的動向及與臺日士紳、信徒等如何襄助其佛教事業的歷程，以補殖民初期曹洞宗在臺開教之歷史。由於篇幅所限，同時期與佐佐木入臺的其他日本佛教布教師將另文討論。 Studies of the prose is to explore the preaching processes and its results from the very first soldier preacher, Sasaki Sinryo who is the monk of the Sōtō School, during the Japan’s reign (1865-1934) in Taiwan. Sasaki Sinryo stayed in Taiwan for six and a half years, starting from June 1895 till December 1901. After Sasaki left, local newspapers even worshipped him, saying that “If Taiwan is an island where Buddhism spreads, its origin shall be the Sōtō School, which is easier for approaching than other schools. Therefore, it is Master Sasaki to thank for assisting such influence of preaching. Despite the master has left and the school changed constantly, people on this island still remember him with respects.” Sasaki’s efforts to preach in Taiwan has firmed the basis for the Sōtō School to start; additionally, The Chong Jun Shi Li Meng You Tan written before his departure from Taiwan has been also become a precious research resource for Buddhism in Taiwan at the end of Qing Dynasty. Except for the Sōtō School that Sasaki participated promptly invited domestic temples to join its alliance, the two major works constructed by him are more worthwhile for attention: the San Ban Qiao Cemetery, and the Hu Guo Shan Taiwan Temple, which continued to obtain certain powers even after he left. In the beginning, in December 1896, the governor-ranking army officer of Taiwan, Nogi Maresuke (1849-1912), decided to choose the San Ban Qiao region to build his mother’s grave, as well as making it as the cemetery for local Japanese residents. Later, in December 1897, Sasaki has successfully persuaded the Taipei County Government to plan and establish the San Ban Qiao Cemetery with his unique vision, which resulted in that almost all Japanese residents died in Taipei took San Ban Qiao as their prior graveyard selection, leading the cemetery to become a monopolized business. In April 1900, the colonizing government has formally regulated the place as an officially shared cemetery that became the only graveyard limited for Japanese in Taipei. After five years of Sasaki’s departure from Taiwan, the Sōtō School was retrieved by the Taipei County Government due to bad managements by the monks. On the other hand, despite that establishing the Hu Guo Shan Taiwan Temple as the ultimate center of colonizing Taiwan was the ideal that Sasaki upheld firmly, it was not until October 1908 this temple was built after buying the land outside the Eastern Gate of Taipei City.This was because the budget was to massive, and unfortunately, Sasaki could not personally participate in its accomplishment. However, such an event also displays the evidence that Sasaki does have a vision in planning to build a temple as early and permanent as he could. The two major Buddhism achievements for Sasaki are rarely studied in the past. Hence, the prose shall discuss the routes of Sasaki in Taiwan, processes for Taiwanese and Japanese celebrities and followers to assist him in developing the Buddhist careers, so that to replenish the preaching history of the Sōtō School in the beginning of Japan’s reign in Taiwan. Due to the space of prose, other Buddhist missionaries that came to Taiwan durin
Table of contents	一、前言 131 二、佐佐木珍龍的開教 132 （一）生平略歷（二）隨軍來臺與現地開教三、本末寺之約　137 四、佐佐木推動的曹洞宗佛教事業 142 （一）三板橋葬儀堂（二）護國山臺灣寺創建案與護法、贊成者五、結語 157
ISSN	16086848 (P)
Hits	1593
Created date	2014.01.28
Modified date	2017.08.15

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