本論文擬探討 1949 年大陸來臺的老、中、青三代僧侶中，屬於青年輩分的煮雲 法師，他的佛教經驗與佛教事業。一方面了解其以大陸青年僧侶身分來臺適應與發展的問題 ，另一方面則了解其在當代臺灣佛教史上的地位與貢獻。由此個案研究也可有助於了解臺灣 戰後「重建大陸化佛教模式」的個別經驗及其時代意義。論文分為兩大部份：（一）首先探 討煮雲法師的大陸佛教經驗對其臺灣佛教事業的影響。此部份可以得知由於煮雲法師來臺之 時只是甫出佛學院，入寺院領執事不久的年輕僧侶，因此大陸的佛教經驗提供給他的只是學 問和修行上的歷練，尤其是普陀山經驗對其來臺後的事業拓荒很有幫助。至於社會人脈、物 資金錢等，煮雲法師可以說是一無所有。（二）其次探討煮雲法師來臺後發展其佛教事業的 過程。分為三個階段來探討。第一階段：適應與融入的問題。探討其如何由流浪僧侶成為一 寺住持的過程。其中看到煮雲法師如何面對外省僧侶和本省僧侶對立的問題。第二階段：經 營與困境的問題。探討煮雲法師如何經營道場及其相關佛教事業，以及煮雲法師所面臨經營 佛教事業的困境：他的生病。在其中也看到煮雲法師如何回應當時耶、佛對立的問題。第三 階段: 突破與開創的問題。探討煮雲法師為何會創辦精進佛七，以及他所領導的精進佛七何 以會成為時尚，風行甚久？當時的時代背景為何？並探討煮雲法師逝世後精進佛七的發展情 況如何？由上總總討論，最後歸結定位煮雲法師是當代臺灣佛教在八○年代中期之前，精進 佛七和通俗佛教的代表者。

　　　　　Chu-yun was among the youngest of the three generations of Mainland monks who arrived in Taiwan in 1949. This article examines his experience and Buddhist activities. On the one hand, I attempt to understand problems in the accomodation and development of a young Mainland monk in Taiwan. On the other hand, I explore the contributions and position of Chu-yun in the history of Taiwanese Buddhism. This particular case can help us to understand the peculiar experience and temporal significance of the attempt to apply a "Mainland Buddhist model" to Taiwan after the war. The article is divided into two major sections. First I examine Chu-yun's experience on the Mainland and the influence of this experience on his activities in Taiwan. On his arrival in Taiwan, Chu-yun was a young monk fresh out of a Buddhist academy with little experience in monastic administration. Hence, while his experience in the Mainland provided him with training in scholarship and practice (in particular his experience at P'u- t'o-shan was useful in his work in Taiwan), on arriving in Taiwan, Chu-yun had virtually no social connections or financial support. In the second part of the article I discuss the process of Chu-yun's personal development and his Buddhist activities after he came to Taiwan. This discussion is divided into three stages. In the first stage Chu-yun faced problems of adaptation to and incorporation into Taiwanese society. In this section I explore how Chu-yun went from being a wandering monk to administering a monastery. I also how Chu-yun faced problems in the relationship between monks from the Mainland and monks native to Taiwan. In the second stage Chu-yun faced problems of finances and environment. In this section I examine how Chu-yun administered his monastery and related activities, as well as the administrative difficulties he faced owing to his poor health. At the same time I discuss Chuyun's response to the confrontation between Buddhism and Christianity. In the third stage Chu-yun faced problems of innovation and expansion. In this section I discuss the reasons behind Chu-yun's decision to establish meditation retreats (ching-chin fo-ch'I), as well as the reasons for the popular success of these retreats under his leadership, that is, the social background of the time. I also discuss the development of the institution of these retreats after Chu-yun's death. Finally, based on the preceding discussion, I conclude that Chu-yun was a representative of popular Buddhism and the retreat movement in Taiwan up to the mid 1980s.