An Introduction to Tainan Si-Hua Tang
戴雨涵 495C0053
張家豪 495C0065
吳承鴻 495C0068
王雅詮 495C0089
陳志銓 495C0090
P1
Table of Content
Introduction
P2
Si Hua Tang’s Background & Religion
P3
Religion
P3~P6
Building of the Main Palace
P6~P7
Building of the Grant Hall
P7~P9
Building of the Wing Room
P9~P10
Big Change
P11
The Important Custom
P11~P12
Interview
P12~P13
Reflection
P13~P14
Photo
P15~P21
Chinese Pages
P22~P26
Appendix
P2
Introduction
The purpose of our research is, through the translation of this cultural
heritage, to explore the history of the Si-Hua Tang. We have investigated the
status of the Si-Hua Tang now, and we also use the interview to realize the
people living in the Si-Hua Tang. We have searched for much different
information to help us complete this project. In a series of interviews we talk
about the Si-Hua Tangs’ development, life, religion and change.
The translation can be divided into five parts. The first part is about the
Si-Hua Tang’s background, including how long the Si-Hua Tang been
established and its history in general. The second part is religious. It talks about
Jieism, which is greatly different from the Buddhaism, and why those people
chose to believe Jieism and to live in the Si-Hua Tang. The third part is about its
building, including the main palace, wing room and grand hall. The fourth part
and fifth part are a big change and of important customs. Finally, we take some
photo in the Si-Hua Tang. We put the photo, interview record and reflection in
last parts.
P3
Si Hua Tang
It is an ordinary and inconspicuous three-section compound when you just
see it from the externals. After you go into the building, the forecourt is broad,
secluded, and tasteful, and ornamental flowers and trees are flourishing that is a
seldom Xanadu in the busy city. There has a tablet with carved Si Hua Tang on
the old stone pedestal under the luxuriant trees in front of the tang that was set
up by the believers.
Background of history
It was originated from Jhong，Wong，Wu，Liou in Ching Dynasty of
Chien-lung 15 years(the year of 1750).After that, it repaired and build in Jia
Ching, Tong Jhih, Guang Shyu, and the Republic. The scope of its building has
become more and more massive that is the minority of build about Ching
Dynasty monastery Guangxu 25 today. It donated to be a garden. In the 50th
year of Republic Era, and listed in the third-level historical spot.
Religion
The Jhai Jiao from the Lin Ji Zong is one of the Buddhism. They don’t need
P4
to tonsure and become the monk or nun and the vegetable is their main diet.
They establish a kind of hall called “tang.” The tang means Jie-tang. It is
subordinate to the Jhai Jiao, which people also called Vegetarian Religion.
The Si Hua Tang is Wun-sector and subordinate to the Jhai Jiao. It was built
in 1750. The enshrined deities include the Sakyamuni Buddha, Amitabha
Buddha and the Medicine Buddha. The Si Hua Tang has wide place and
complete san-ho-yuan pattern. The building style is simple and elegant (graceful)
and the historical relics are more than other.
The Jhai Jiao is founded by the forefather Yeh Lo-Chu, who established the
Wu-we Religion and the civil faith in Wu Sun Lao Mu, mixed them together, and
turned it into a new one in the Ming Dynasty middle period. It encompassed
three different sects--the Confucianism, Taoism and Buddhaism. It is just
apractice at home that they also called it the Buddha at home in Taiwan. It is not
only absorbing the Buddhaist traditional but also rising the practitioner’s status.
They try to let the religion and the daily life get together and make them closer to
each other.
They don’t accept the teaching of monks or nuns. They need to follow the
rule of no killing, no drinking, no meat, etc. They recite together in the Jie-tang
P5
for a period of time..
Taiwnas’ Jieism is begin the Jheng Cheng Gong in Taiwan of the Ming
Dynasty from China to Taiwan. In the Ching Dynasty, the Jie-tang was
established after that Jieism became popular. However, Jieism during the
religious eliminate dominate by the Japanese Government after that most
Taiwans’ Jieism are dependent on the Buddha and
Jieism character become
unapparent (unobvious). In Taiwan Jieism is separate into the three sects: Long
Hua, Jin Chuang and Sian Tian.
Main Palace
The main palace’s floor composes by stone floor.
The name called「san kuan
ting」in the center space to believe the god of san kuan. But now cause the
more and more nuts that they change to believe the San Bo Buddha. The
follower call the palace “nei chia hsiang,” the visitor or normal people can’t enter
it.
Main palace and secondary palace use long beam to connect. The front
space and behind space remix to a primary body.
Except the main palace four
places using the stone beams, the others use wood beams in primary structure.
The wall connecting the tow palaces, and middle door which called Ba Kun yuan
P6
door to though the rooms in the next.
The room’s position is front west to the main palace, and it looks like normal
traditional house ”san-ho-yuan.” The room composes by next palaces and its
dragon statuary.
In the front door has a pavilion but now it has only different
stone floor between the main palaces’ floor. Now the garden in front door
becomes the place that nuts studied the Buddha dharma.
Grand Hall
When you enter the front door of hall, you will see the octagonal windows
which build by green-colored bricks in two sides. These windows are elegant
and have a beautiful luster. If you go deep into the door, you will see the middle
part of concave hall door, each doorframe and stone pillars are carved out of the
old written couplets, it not only inlay the “Shi” and the ”Hua” two Chinese words
but also expresses the mind of pious Buddhist and the spirit of Buddhism. There
are two children figures carved on left wall and right wall, one raise its flag and
ball, another hold its halberd and the chime stone. In the simple but lively
composition, it uses the homonym to mean the hopes of auspicious life by
Chinese words, the ingenious words reflects people’s hopes. The picture on
P7
middle door is draw about the two guardians of Buddhism, one face like a child,
another one have an awesome face; and two-sided door also draws a picture of
two generals, the handicrafts is exquisite also it shows abundant expressions,
those creations are drew by “Miss Pan Li Shuei” who is a famous artist in Tainan.
Before you enter the front door of hall, you may try to detour round the side
of hall; if you raise your head, you will not only see a special mold of stone wall
which named the “Bai Ting”, but also see there are four grand and sharp horns
built on the wall top. The four iron parts in the “S”shape which inlaid on the wall’s
edge is the lock of wall, and in common says, those called the “iron scissors”, it
used to strengthen the stability between the pillar and wall, and some people
said this build style was invented by the Dutch.
The “Shi Hua” hall is a quadrangle house which with two entrances. When
you enter the first entrance, you will see the “Bai Ting” room, it is used for people
attend the worship, and when you enter another entrance you will arrive the
main hall, it is use for people consecrate the god. And there are two wing-rooms
in the main room, the one on left side, another one is on right side, those rooms
are used to put the believer’s tablets.
Another room which is close to those wing-rooms is called the “Hu Lung”,
P8
and there is a residence for disciples. The appearance of whole hall is so
spacious that makes people feel comfortable and peaceful. Base on some
reason about the building’s position, the roof is lower than the hall, so the root’s
style and adorn ways is simpler than the hall. But the woodcarving “Hua Jau”
and the windows with fan shape on both sides, those are great masterpiece of
woodcarving, all is worth a visit.
Wing Room
A follower can worship a tablet with the name of the deceased inscribed there on
and placed in an honored position. Owing to the secondary of the position, the
roof is lower then grand hall. The form and decorate of construct are simple then
the other. Nevertheless, is made by woodcarving, it deserve to skim over
carefully.
The two sides of the holy shrine are carved with four prints of birds, make up
by profound implication pattern. Phoenix, Hibiscus symbolize to peaceful and
wealthy. Phoenix, Peony symbolize to peaceful and social position. A magpie
perch on plum blossom extend in joyful. Egret, lotus flower and a piece of reed
means your career will become better. According to a growing season of peony,
P9
lotus flower, hibiscus and plum blossom. It just comes into spring, summer,
autumn and winter. Four seasons scenes. It is very interesting. In addition, two
side of the left wing room are different design. To make use of crisscross straight
wood carved to constitute not only regular but also provided with variation
pattern. The other right wing room is use circular form to make up ancient coins
pattern. The sculptures of windowpane not only have previous to light and effect
of extend space. Ever-changing decorative pattern make up a monotone door.
Walk out of left wing room.
When you entering the door, it a pavilion for worship called Bi-Tien. It linked
together with grand hall.
The space was an organic whole for one part and there are classic octagonal
and vaulted door on the two sides. It leads the way straight to the wing-room. The
pattern was fluent and flow without obstruction. The grand hall offers San Bao
Buddha, Sakyamuni Buddha, Amitabha Buddha, and Medicine Buddha. It also
offer Mercy Buddha and Earth Buddha. This room is the spirit center of the
building. The technique of construct was refined but not complicated. It display
solemn and respectful in this worship space.
The carving of alter was very exquisite, the dragon on the center was full of
P 10
the momentum. The pattern on the two sides of the wall was drawing according to
Buddhism story about how the Buddha taught his followers. It draws very
exquisite and elegant. In addition, a tablet is also the important historical antique
we can see. There have a couplets written on the pillar writen by Manchu Dynasty
official Hsu Nan-Hwa.
The Big Change
According to the History of Si-Hua Founding Fathers, the Si-Hua Tong was
originally located in the Cao Tang of Bu Bei Pan in You Ying. It was build by the
Mr. Jhong, Mr. Wong, Mr. Wu and Mr. Liou. The first mend is in 1799, by the
Kang Kuang Liou and Chang Shui Chen Si-Hua Tong and other believer put out
the capital and mends it. The second times mend is in the 1867, the Si-Hua Tong
was mend by the Chan Niang Cheng(鄭蟬娘), Ya Niang Ling (凌雅娘), Pai Niang
Wu(吳白娘), Neng Wu Shih (施能悟), Yin Niang Yuen (袁銀娘), and Chao Niang
huang(黃招娘). The last times mend is in the 1895, the Si-Hua Tong reconstruct
by the Jui Yun Lin(林瑞雲) and You Jiou Shen (參有鳩) until now. In the 1895, the
Si-Hua Tong only had main building didn’t have other. Other building such as
side hell, kitchen, Wing Room and outside house get together become a
P 11
complex. The Si-hua Tong was mending again in the 1950 and 1971; the reason
is air attack and natural disaster. The scripture hell was building in the 1982 and
that is located in the main palace northwest.
The important custom
As the past abbot was in life, the Si-Hua Tong still could follow the rule of Jin
Chuang sect. Every year when the abbot birthday it is a very important festival,
the Si-Hua Tong always follows the Jin Chuang creed (dogma/ tenet) to have a
ceremony. This tradition has changed after the cleansing monk tonsure his hair
and other believer is following him. After that the Jin Chuang creed (dogma/
tenet) become weak. Since the cleansing monk die the tradition of Si-Hua Tong
is most gone, only one thing didn’t change. It is still having enshrined the tea for
three times in one day.
P 12
Interview
1. What is the situation to live in Shi Hua Tan? Did you have any trouble when
you move the house in?
Ans:
Someone introduce this house to us and we observe the living
environment that we all think ok.
So we moved. The reason is we moving by
someone, so we think no problems. We think we move to this house because
the Buddha.
2.
Has any small story from Shi Hua Tan? Do you think this house has any
meaning to you?
Ans: We don’t hear any special story.
It doesn’t have any mean to us.
3. Does government has any action to this history budding?
puzzle?
Did it let you feel
If they did, what kind of actions let you feel puzzle?
If they did not,
did you feel satisfied to your live?
Ans: Well, the government spends big funds to renovation this history budding,
we didn’t get any puzzle to our live when they renovation.
4.
Did Shi Hua Tan have any special festival now?
festivals?
P 13
Has any meaning to these
Ans: We don’t have any special festival, but we celebrate the Buddha’s
birthday on lunar calendar ninth September. Bathing the Buddha festival on
lunar calendar eighth April, we hoping this ceremony can clear evil for society.
5.
Does any tradition still exist?
Ans:
Now the Taoism has been decline, we believe the Buddha now, so we
don’t have any special tradition.
Reflection
When we start our subject with teacher, there are a lot of excavations, but
we choose Shi Hua Tan to be our subject. We are very absent-minded in the
beginning, but after teacher explained and guided, we can gradually into our
subject and start it. First, we search the information and picture about Shi Hua
Tan on Internet, after that, we integrated the information by one of our member.
And our group member also went to Shi Hua Tan to take a picture and make an
interview.
Our teamwork is very free. We can choose which part we like to translate.
But we run into the same bottleneck about the words mean, a proper noun and
Rome pronounce. It’s really hard to translate English to Chinese. It seems
P 14
simple but it is actually complicated. And there are few information about Shi
Hua Tan. Nothing is worse than that. So it makes our subject become a little bit
less then the other group.
In addition to search information on Internet and library, we also went to Shi
Hua Tan and interview the householder in it. But they don’t want tape-recording
in the process, and we think the householder not interesting about our question.
After that, we are making an annotation on pictures and translate to English, and
also put the sound recording into our subject.
We learn a lot in this subject, it totally different from we learn in school.
P 15
The Front door of Shi
Hua hall.
西華堂大門
The full view of Shi Hua
hall.
西華堂全景
The building for
preserve the books of
Buddhism.
藏經閣
P 16
The left wing of
traditional quadrangle
house.
左護龍
The right wing of
traditional quadrangle
house.
右護龍
The inscription on a
steles.
石碑
The floor plan of Shi
Hua hall.
P 17
西華堂平面圖
The window with fan
shape.
花罩
花罩
The pattern of ancient
coin formed with wood
circles.
圓形木圈組成「古錢」圖案
The door with patterned
window-railings.
交錯的直木櫺
P 18
The inscribed board
hangs on front hall.
正殿上方匾額
The column with peony
picture in the top of
front hall.
正殿內部上方畫有牡丹的樑柱
P 19
The elegant lantern.
燈罩
P 20
The crossbeam with
carp picture.
畫有鯉魚的橫樑
P 21
The carved pedestal.
有雕刻的柱腳
The decoration in fan
shape on the entrances
of front hall.
正殿內部通往兩側側殿門上的扇形裝飾
Furthermore, the style of
left door is designed by
many window-railings
to constitute a regular
pattern. And another
side is designed in the
shape of ancient coin by
wood circles.
P 22
西華堂
從外觀來看，就像是一普通人家的三合院民宅，不甚起眼；入內以後，庭院
寬廣、清靜幽雅， 花 木 繁 盛 、 清 靜 優 雅 ， 在 繁 囂 的 市 街 中 ， 實 為 一 塊 難 得
的世外桃源。堂的正前方，茂密的樹林下，還有一塊由信士林潤堂、林
益齋所立的「西華堂」石額，嵌在疊砌的老古石座上
歷史背景
清乾隆 15 年庚午(西元 1750 年)由鍾、翁、吳、劉等四人發起，創建於當時
的府治東安坊石營埔北側。其後，經嘉慶、同治、光緒以及民國等各代都有修建，
因而規模逐漸擴大。
為 台 灣 少 數 現 存 清 代 齋 堂 光 緒 25 年，捐 贈 土 地 供 為 堂 屋 花 圃，民 國
50 年 再 度 重 修 堂 宇 而 成 今 貌 ， 編 列 為 三 級 古 蹟 。
宗教簡介
看西華堂不能不先認識齋教。齋 教 本 是 佛 教 信 仰 的 一 支 ， 源 於 臨 濟 宗 ；
以 不 削 髮 、 不 出 家 、 在 家 吃 齋 頌 經 為 主 。 設教之處就稱為堂而不稱寺。「堂」
指的是齋堂，屬「齋教」，也就是俗稱的「菜教」或「食菜教」。
西華堂是齋教金幢派翁文峰系，來台傳教所設的唯一齋堂，創建於乾隆十五
年（西元一七五○年），主祀三寶佛－－釋迦牟尼佛、阿彌陀佛、藥師佛。西華堂
的境域寬敞、合院建築佈局完整、
殿宇古樸風雅，且堂內保存之文物為各個齋堂中最多者，非常值得細細欣賞
與體會。
齋教，源自於明代中葉羅祖所創的「無為教」與民間的「無生老母信仰」
，是
將佛教改革、通俗化而成的民間新興宗教。它融合了儒、道、佛 3 家思想，主張
持齋食素、在家修行，在台灣於是被稱為「在家佛教」
。一方面吸收出家佛教的傳
統，另一方面提高在家人的地位，企圖把宗教的追求與日常生活更加緊密的結合
P 23
起來。
在組織上也自成一體，不接受出家僧尼的領導。教徒必須嚴守不殺生害命、
不飲酒茹葷等戒律，並定期集合在
齋堂唸經。因其長年吃齋，台灣人稱信徒為「食菜人」
，齋堂則稱為「菜堂」。
台灣齋教是在明鄭時期由大陸傳入，逐漸被接受而日趨普遍。入清以後，各
派齋堂陸續建立，齋教因此大為盛行。然而，經日治時期以來的宗教清肅，台灣
齋教大多依附在佛教之下，齋教性格已不明顯。台灣的齋教一般分為龍華、金幢、
先天 3 派。
建築藝術
正殿
正 殿 的 鋪 面 為 洗 石 子 地 板 ， 中 心 空 間 俗 稱 「 三 官 廳 」， 原 供 祀 三 官 大
帝 ， 現 因 齋 堂 空 門 化 影 響 而 改 祀 三 寶 佛 ， 教 內 齋 友 通 稱 「 內 家 鄉 」， 主 要
供祀金幢派教主王佐塘畫像，通常未皈依的信眾無法進入。
拜殿與正殿採用很長的搭牽樑連接，前後空間混然成一體。結構上
除正殿中央四點金柱為石柱外，其餘均用木柱。前、後殿，山牆銜接，
中間八卦月門以聯通左右廂房。
堂 宇 坐 東 向 西，朝 向 福 州 主 堂，建 築 外 型 和 普 通 三 合 院 的 民 宅 相 似 ，
由凹壽形的拜殿、正殿左、右兩側偏殿各為七祖塘和祿位堂，正殿及兩
側的護龍所組成，在頭門前原有單開間的拜亭，如今只留下與舖面不同
的磉石。堂前的花園和內埕，則是齋眾修持宅居的地方。
堂門
首先入目的是，兩側紅磚牆上開以綠釉陶磚組砌成的八角窗，色澤亮麗而不
失典雅。堂門中間部分退凹，門框及石柱上各刻有古對聯，不但將「西」
、
「華」2
字嵌入，也貼切表達出居士吃齋信佛的心意與佛門慈悲度人的精神。左右兩壁上
分別雕飾純稚可愛的童子，一人手舉旗、球，一人手持戟、磬。在簡單生動的構
P 24
圖中，藉由諧音「祈求吉慶」
，巧妙傳遞出常民百姓的心願。中央門神畫的是佛教
兩大護法：面如童子的「韋馱」和相貌威嚴的「伽藍」
；兩側邊門則繪有「唏哈二
將」，筆工細膩、表情豐富，都是台南著名彩繪畫家潘麗水的作品。
堂側
在進堂門前，不妨再繞到堂側，抬頭看一看拜亭山牆的特殊造形──屋脊在牆
頭上做成 4 個尖角，氣勢軒昂。嵌於山牆邊緣的 4 個「S」形鐵件，即是俗稱「鐵
剪刀」的壁鎖，用來增強樑與壁之間的穩定性，據說是荷蘭人留下來的建築方式。
西華堂為 2 進 3 護龍的三合院建築，第 1 進是供人在此膜拜的「拜亭」，第 2
進則是奉祀主神的「正堂」
。出正堂，左右兩側為供放信徒牌位的廂房。緊接廂房
的護龍，是靜修齋眾居住之地。整體堂屋平緩舒展，予人以平實恬淡之感。
由於地位較為次要，屋宇比正堂低矮，建築形式和裝飾手法亦較為樸素。不
過，神龕前的「花罩」和兩旁的格扇，都是木雕之精品，值得一一瀏覽。
花罩
利用通透的木雕，暗示著神龕與其他空間的區隔。這裡雕成雙鳳迎向牡丹，
並襯以繁茂的綠葉，構圖華麗、色澤鮮艷，卻不失高雅。
廂房，奉祀著信徒的牌位。由於地位較為次要，屋宇比正堂低矮，建築形式
和裝飾手法亦較為樸素。不過，神龕前的「花罩」和兩旁的格扇，都是木雕之精
品，值得一一瀏覽。
格扇
神龕兩側 4 幅格扇門分別雕飾花鳥，組成富深刻意涵的吉祥圖案。由左至右
分別為：鳳凰、芙蓉象徵「太平榮華」，鳳凰、牡丹代表「太平富貴」之意，喜鵲
棲息於梅花樹梢引申為「喜上眉梢」
，鷺鷥、蓮花和棵棵連成一片的蘆葦寓意「一
路連科」。而依照牡丹、蓮花、芙蓉、梅花的生長季節，恰好形成春、夏、秋、冬
四季的景象，極具巧思。
P 25
此外，在左廂門兩側格扇則是另一種設計──運用交錯的直木櫺來構成既規律
又富變化的圖案。而另一邊右廂及右護龍，則以圓形木圈組成「古錢」圖案。格
扇雕飾不僅具有透光與延伸空間的效果，變化多端的花紋組合更為單調平板的門
面，增添不少趣味。
走出左廂房，右壁立有「西華祖堂碑記」
，而在護龍的牆邊，則另立有 3 塊石
碑，分別記載著西華堂的建修簡史西華堂為 2 進 3 護龍的三合院建築，第 1 進是
供人在此膜拜的「拜亭」，第 2 進則是奉祀主神的「正堂」。出正堂，左右兩側為
供放信徒牌位的廂房。緊接廂房的護龍，是靜修齋眾居住之地。整體堂屋平緩舒
展，予人以平實恬淡之感。
進入堂門，就是「拜亭」
，與正堂一貫相連，空間渾然一體。兩側開有典雅的
八角門與圓拱門，通往廂房與護龍，格局流暢而疏朗。正堂主祀三寶佛──釋迦牟
尼佛、阿彌陀佛及藥師佛；兩邊並供奉觀音菩薩和地藏王菩薩，是整座齋堂的精
神中心。建築手法精緻但不繁瑣，簡潔的內部格局，和淡雅的色調都呈現出祭拜
空間的肅穆與莊嚴。
供桌的雕刻極為精巧，中央的團龍，睜眼凸目，齜牙咧嘴，氣勢懾人。兩旁
壁面的彩繪，取材自佛教故事「迦葉付法」、「師子傳法」，構圖細膩、設色清雅，
亦是潘麗水的作品。此外，匾聯也是值得一看的歷史文物──柱上由清末進士許南
英所題的楹聯及當年「南社」詩人合送的「慈雲普濟」匾額，都引人想像：昔日
府城文人在此擊缽吟詩、聞鐘悟道的風雅盛況。
重大變革
據〈西華祖堂碑記〉所載，西華堂原系位於右營埔北畔之草堂，由鍾翁吳劉
諸公發起創基，至嘉慶三年（1799 年）經劉港光陳漳水二位，協同眾參有鳩資再
行重修，而後又於同治五年（1867 年）由鄭蟬娘、凌雅娘、吳白娘、施能悟、袁
銀娘及黃招娘六位發起再行重修。迨至光緒二十年（1895 年）由林瑞雲協同本堂
董事及參友鳩捐重建本堂，亦及今入所見之後主體建築，隨後至 1935 年間陸續建
P 26
造兩側偏殿、廚房、廂房及外側房屋，終成一合院式之齋堂，民國三十九年及六
十年更因空襲及風雨摧殘之因而重新整修堂宇，民國七十一年（1982 年）再行建
造左前方講經堂。
重要習俗
當前任住持戒淨（俗名莊吟純，於民國二十二年出家，二十九年擔任西華堂
住持）在世時，本堂頗能依照金幢派之儀軌運作，每年住世老爺誕辰（董應亮，
農曆六月初一）等重要節日，皆依金幢教法舉辦法會–「辦供」，稟懺作供。唯戒
淨師晚年削髮入空門，堂眾亦隨之削髮，金幢教法漸弛；戒淨前年皈空後，本堂
大部分成為空門，只保持早、午、晚一天三次茶懺供茶而已。
訪問內容
1. 當初是在什麼樣的情況下住進西華堂的呢？在入住的時候有遇到
甚麼樣的困難嗎？
當初我們也是在別人的介紹之下跟實際看過之後覺得這裡的環境不錯適合我們，
所以就搬進來了。
因為經由別人介紹的所以大致上沒有遇到任何問題，我想這都是因為有佛祖讓我
們跟西華堂結緣，有緣才住在這裡。
2. 西華堂有哪些小故事？奇聞軼事嗎？認為西華堂對你們來說有甚
麼意義嗎？
沒有聽說西華堂有特別的小故事。
意義…沒有特別的意義。
3. 近幾年政府有針對此古蹟做出甚麼樣的舉動嗎? 那這些舉動是否
P 27
有對你們造成困擾嗎?(有或沒有，有，哪些不便何困擾；沒有，對
現在的生活是否滿意)
政府喔。前幾年有花費一筆不少的經費幫我們整修，在整修期間並沒有對我們的
生活造成困擾整修結束後一切生活都和之前一樣沒有受到任何影響。
4. 現在的西華堂還有哪些特殊得節日？這些節日有什麼意義？(為誰
而辦？怎樣、如何辦，這樣辦的意義為何？)
是沒有特殊的節日。不過我們在農曆九月十九十為佛祖慶生，還有農曆四月八號
浴佛節主要是藉由這個儀式洗淨自身污穢祈求社會安寧和平。農曆二月十九為觀
世音菩薩慶生。
5. 以前的傳統現在是否依舊存在？
有，何以前有哪些不同，何以前比較有做哪些改變？
沒有，為何什麼沒有堅持這樣傳統，放棄的原因為何？
以前的傳統…以前這裡是齋教不過在民國初的時候就已經慢慢的沒落了現在我們
這邊是空門，所以也沒有什麼特殊的傳統。
P 28
全組心得
一開始跟著老師做專題的時候，我們在台南市眾多的古蹟中選擇西華堂作為
專題的物件，剛開始的前幾週對於專題是一片茫然在老師的解說跟導引下才漸漸
的對專題有所了解也進入狀況，一開始先是上網搜尋有關西華堂所有的相關資料
跟圖片，再由一人統一整理成可使用的資料，組員也實地走訪西華堂拍攝所需要
的照片。
整組工作的模式採自由選擇，由個人選擇負責翻譯的部份進行翻譯，進行翻
譯的過程中，全體組員都遇上相同的瓶頸，即翻譯的句子跟中文不是那麼一致和
許多專有名詞及羅馬拼音等等。這些看似不太困難的部分，都在在的挑戰了所有
組員的工作進度。更是雪上加霜的是西華堂本身中文資料不如其他有名古蹟來的
多，導致內容有些不足的情況產生。
我們除了使用網路及圖書館的資料外，所有組員也對居住在西華堂裡的師傅
請求進行訪談，在進行訪問的過程中對方不是很樂意讓組員錄音，對於組員所提
出的問題回答上也不是那麼的熱中，在得以錄音前組員多次前往錄音時都與對方
日常作息時間衝突。取得錄音檔之後在老師規定的格式下，我們將照片寫上註解
並翻譯成英文跟圖文配合，也將錄音稿翻成英文擺進專題。
在這辛苦又值得的過程中，我們不僅僅學到了許多不同於課本上的知識和實
用技巧，在經歷這半年來的努力下我們有了以下的成果。
P 29