一、請 · 立香位
二、開堂 · 著經 · 濟世
一、堪輿 · 擇地
二、訓鸞 · 宣化
三、重整 · 再造
一、整修 · 改建
二、重刋 · 登記
三、認養 · 千人千壽復古揮毫
Pioneering Work and Hardships
I. Start-up (1899-1913)
1. Set the Incense burner
Wen-wu-sheng-miao of Chih-Cheng-Tang at Sanzhi (三芝智成堂文武聖廟) (hereinafter referred to as: this temple) broke the ground and open to the public 120 years ago. GuoShiding (郭石定), who was the sage of the township, the xiucai (秀才) of former Qing Empire and the scholar of sinology, has made a major contribution. Having learned the divine power of Five Holy En-Zhu of Guo-Sheng-Miao (古聖廟五聖恩主) at Tunsan of Dansui (淡水屯山), Mr.Kuo crossed mountains and waters to pay the tribute to the Xiangong Temple (仙公廟) of Chung-Liao Xing-Chung-Tang (忠寮行忠堂) at Dansui, supported by some good men on Xiao-Kee-lukng Street (小基隆街), as well as Zhang Ziqing (張子清)and Jiang Shengyuan (江盛元) in the township. He collected the incense and fetched the plaque of the Five Holy En-Zhu (五聖恩主公)and then returned home to worship.
On the 26th day of the Japanese Meiji 32 (1899), the fetched plaque was settled and enshrined in Putou Street (埔頭街) of Xiaojilong (小基隆), now the residence of ZenglinGanNiang (曾林甘娘) next to the Mazu Temple of Sanzhi Fu-cheng-Gong (三芝福成宮媽祖廟), and was named "Chih Cheng Tang".(智成堂)
Although it was temporarily enshrined in the residential building, it was open to the public to worship for Guan-sheng-di-jun, Fu-you-di-jun, Si-mingzheng-jun, Huo-luo-ling-guan, and Yue-wu-mu-wang. Gradually it became one of the main beliefs of xiaojilong Street. At that time, such worshipping was a major event in the old streets that it even won the recognition and support of many street vendors, scholars and businessmen.
The main helpers are: Yang Junde, GuoMusheng, ZengRuishu, ZengShiyue, GuoMingde, Huang Jianlong, Zhang Weitu, Zhang Yujue, Yang Weicheng and CaiChengjin.
For a time, the hall was full of people and talents. Both the xiao-lausheng (效勞生)and luan-sheng (鸞生) worshipped the Five Holy En-Zhu (五聖恩主). In the era of Japanese rule, the emphasis was on helping the world, promoting and inheriting Confucianism, supplemented by the principles of Buddhism and Taoism, and retaining the lifeline of Han culture.
2. Writing Scriptures and Saving the World
In this year (1900), GuoMusheng (郭木生) was zhengluansheng (正鸞生);GuoShiding was the head and Assistant luan(副鸞);Yang Weicheng was the assistant luansheng (副孿生); Zhang Weitu(張維塗) and Guo Mingde (郭明德)were left luansheng (左孿生), Yang Zaoyu (楊藻錙)and Guo Qishui (郭淇水)were right luansheng (右孿生). From April to October, day and right, they appealed to the deities they worshipped to make a descent. After spending more than half a year, the chapter 8 of "Zheng Yi BaoJian" (節義寶鑒)with a theme on "Righteousness, Heart, Repair, Body, Restraint, Self, Rest, and Rite" was finished. Such are the teachings by the celestial deities to the ordinary people that there should be more good deeds in daily life in order to become a deity and be included in the immortal class. After 14 years of Flying Phoenix Writing (扶鸞), there were many believers and more services, and the original place was no longer sufficient. The leader of the temple decided to build a new temple.
In the 2nd year of Dazheng (1913), the liquidation of the temple fund was carried out and then the temple was divided into two groups: Xiaojilong (小基隆)and Xiban (錫板). the Five Holy En-Zhu (五聖恩主) temporarily stayed in the residence of Zhang Ziqing at Xiaojilong; GuoShiding and others went to the Xiban to set up a new temple.
II. Establishing the Temple (1913-1969)
1. The choice of land
After the temple was divided into two places, GuoShiding, Yang Junde(楊峻德), and Yang Yuanzhang(楊元章), who all advocated setting up a new temple, naturally took up the responsibility of establishment. They invited Master Yang-Jiiao-Pin to choose the land. Finally, the lower reaches of the Xiban River, a feng-shui(風水) treasure of the “snail vomiting meat”(田螺吐肉) was discovered. Having reached agreement among them, a temple was set up in the southwestern direction after assessment by Yang Yuanzhang.
The temple is backed by a circular hill shaped like a "snail" in the village of Xiban. The temple base is located in the flat land that extends forward in the hills. It looks like the snail is "spiting the meat." In front of it, theXiban brook that passes through the shackles symbolizes that the snails stick out their tongues while laying them in the brook water for years. The snails thereby get nourished and overall the place becomes a treasure area.
Not only that, the two mountains on the left side of the temple are shaped like guards of two lions walking together". On the right side of the plain, the Xiban creeks flow through, slowly into the sea. The sea mouth, however, was not seen. Overall it is as if "the turtle snake guards the water mouth." Although the Xiban water was in a quick flow, water has been kept so as to nurture local talents and preserve local wealth, from generation to generation and endless.
After more than a year of land selection and construction, the foundation was finally laid in the 3rd year of Taisho (1914) and completed on November 16 – a wide, elegant, and building. In the era of Japanese occupation, the address of the temple was: Zhi-lan, San-bao, Danshui-jun, San-zhi-zhuang, Xiban, Haiwei (current site: Haiwei 17 Neighborhood 5, VilliageXibanli, Sanzhi District, New Taipei City). The current name Chih-Cheng-Tang was derived from this moment.
Immediately after its establishment, the Five Holy En-Zhu were invited and the incense were burnt in a grand ceremony. Chih-Cheng-Tang then became one of the most important Wu Enzhu beliefs in the township, and one of the most representative "En-Zhu Temples" in Northern Taiwan.
2. Training and Admonishment
When the hall was completed, GuoShiding, who was attributed for the establishment and enshrining of Five-Holy En-Zhu, was invited as the first lord (1913-1917). He desired to continue to save the world, but lamented about not having good luansheng to help him.
In the 4th year of Taisho (1914), Yang Mingji(楊明機), 16 years old and the son of Yang Yuan-zhang, was recommended by respectful elders of the township to offer assistance. Together with Yang Jun-de, who was the younger brother of Yang Shang-Chin(楊善慶), both came to the hall to accept the "admissions" and training.
As a Christian missionary, Yang’s father did not believe that his son could be chosen by the deities, then taught and enlightened to become a good spirit writer. Unexpectedly, there was a miracle. After four months of training, Yang Mingji got the blessing of En-Zhu(௮Ԇ獍) and the apocalypse. Not only could he write down scriptures through séance, but he began to help the hall and save the world.
At this time, a "new star" in this hall came to light, and it also changed the faith of Yang’s father. From the Christian faith, he changed to be the servant of En-Zhu. In the next 40 years, Yang Mingji wrote 10 scriptures through séance with the deities, proving that he was one of the most outstanding spirit writers in Taiwan during Japanese colonial and KMT governance.
On the occasion of Yang Mingji's gradual emergence, GuoShiding passed away. A local landlord and scholar of sinology, Yang Jundede took over and became the second lord (1917-1939) in the 6th year of Taisho (1917). He took over the important task of spirt writing in the 8th year of Taisho (1919) in July. Yang Mingji was still the main writer, and Yang Shanqing was the assistant.
Having performed spirit writing for more than 100 days, the celestial deities made a descent to the hall. The second book through spirit-writing, "Good Rules for Salvation" (救世良規) not only promotes the belief of EnZhu, but also enhances the reputation of the hall. Since the leaders of this hall were all Confucian scholars, the poems and the texts of Confucianism and moral have been written down through spirits to admonish the people of the world. In order to worship Confucius, it was in the 9th year of Taisho (1920) and under the leadership of Yang Junde, in accordance with the rules set up by Confucius Temple or Wenchang Temple(文昌祠), the plaque with inscription of "DachengZhisheng Ancestral Master Confucius" (大成至聖先師孔子牌位)was placed for the worship of the students and believers.
In order to do good deeds, Yang even created the "Sanzhi-Zhuang Charity Association" (三芝庄慈善會)in the first year of the Showa era (1926), and engaged in the religious charity to relieve poverty, improve customs, and social education. At this time, for Yang Mingji, he has thought about developing outward and looking for a wider world of ancestral halls. He decided to come to Taipei in the 14th year of Taisho (1925) to establish the Zang Xiu Hall(贊修宮). In the 4th year of the Showa era (1929), he once again cooperated with the hall to jointly write through spirits the book of "Qing XinBao Jing"(清心寶鏡). After that, the writing tasks of the hall were suspended due to lack of hands. Yang Junde died in the 14th year of the Showa era (1939), and the hall fell into a state of decline due to no successors.
3. Reorganization and Re-creation
It was not until November in 1951 after the Second World War that Zhang Tian-cai (張添財)and Yang Shang-Chin(楊善慶) proposed to reorganize the affairs of the hall. At that time, Du Jia-qi(杜家齊) and Du Li-shui(杜麗水) just finished their duty respectively as the mayor of Danshui. The sages of the hall then invited Du Jiaqi to be the third lord (1951-1959) and Du Lishui was the deputy lord, while hoping to rely on their prestige and connections to boost the image of the hall.
In order to restore the past glorious history of the hall, the Dus took a bold decision to invite the then prestigious leader of Confucianism, Yang Mingji, to be the leader of the hall. Yang, based on his prestige, summoned the luansheng of the northern, central and southern regions of Taiwan. From April to June of that year, " Liu-hey-uan"(六合皈元), an influential and highly praised book of spirit writing, was completed through their collaborative efforts. At this time, Yang Mingji was 57 years old. This book was the 10th book written by him, the third book created in this hall, as well as the last work of his life.
In addition, in August of the same year, the hall accepted the suggestion of Yang Mingji's for an "institutional" ancestral hall and re-published his book "Ru-Men-Ke-Fan"(猵槹ᑀ塅) written in 1936 (Showa 11). The book is quite rich in content in that it plans the interior installation of the Confucius ancestral hall, the procedures and music of the worshipping ceremony, the prayers and benedictions for the deities and the ancestors, and the scriptures for daily recitals.
This is a rare book of the Confucianism, and it also fulfills Yang Mingji’s dream who hopes to institutionalize the ritual and ceremony of worshipping En-Zhu. After the book was reprinted, the request for it increased so dramatically that it was hard to acquire for a time. This book has had a major impact on the halls in Taiwan and has once again raised the reputation of the hall.
In the 48th year of the Republic of China (1959), Zhang Tiancai succeeded as the fourth lord, continuing the tradition of predecessors to persuade people to do good. Combining the funds from the faithful public as well as from the spirit writers of the hall, the book “Jue Lu Jin Sheng”(覺路金繩) written by Yang in Donan in the 9th year of Showa (1934) was published.
III. Enlargement and Expansion (1969-1996)
1. Renovation, reconstruction
The time goes back to the 58th year of the Republic of China in 1969. It has been 55 years since the beginning of the hall, and the hall has been worn out. At this time, Xie Lu-yan(射盧燕), the mother of XieYongyu (謝永郁)who was an outstanding world-class golfer, worked in Zhongyi Temple(忠義廟) which was the Beigong branch of the Xin-Tien-Gong(行天宮). According to the old memories of respectful elders, she was a devout luansheng of the hall and was guided by the Master of the Xix-Tien-Gong, and came to help repair the hall.
A woman with a firm belief, Xie Lu-yan persevered in the construction project. Whenever the project was in a state of financial urgency, her outstanding son, XieYongyu would luckily won the monetary prize, as if she had been blessed by En-Zhu. Her son then sent some of the monetary prize to the mother, and then solved the urgent need for reconstruction. Such was a beautiful story in the history of the hall.
Xie Lu-yan engaged so seriously in the practice of repairing the hall that she moved the folks to participate in the event. To this day, the “mountain gate” (山門) that stands at the entrance of the hall bears her name as well as that of Yang Meijin(楊美津), Jiang Huamei(蔣華美) and Yang Jingzhi(楊敬治).
After more than three years of construction, the repair work of the main hall, the worship hall and the mountain gate were finally completed in the 61st year of the Republic of China (1972) on October 6. The hall was completely renewed. This construction also laid the basic scale of the current hall.
2. Republication & Register
In the 67th year of the Republic of China (1978), Yang Kuanyu(楊寬裕), who was the former villagers' representative of Sanzhi Township, was invited and became the fifth lord of the hall (1978-1984). The original lord of the hall, Zhang Tiancai, stepped down and became the vice lord for assistance.
In the 72nd year of the Republic of China (1983), this hall cooperated with Chih-Cheng Zhong-Yi-Gong of Sanzhi (財團法人智成忠義宮) to jointly convene believers at home and abroad to re-publish the first book of this hall "Zheng Yi BaoJian". Ni Wenya(倪文亞), the president of the Legislative Yuan at the time, and Yu Junxian(余俊賢), the president of the Control Yuan, respectively, cited the title of the book on the cover and its inside cover -- an interesting episode in the history of this hall.
In order to strengthen the organization of this hall, it then considered to apply to the government for the registration of a temple. On July 30 in the 73rd year of the Republic of China (1984), the system was changed from a relatively loose "manager" system to a "management committee" system, and was officially registered as a "legal temple".
The management committee then chose Yang Cainan(楊彩南), who was the 2th, 3rd, 5th, and 6th chief of the township, to serve as the first chairman of the reformed committee (1984-1988). He was also the chairman in the second and third sessions (1988-1996).
3. Additional construction
During Yang Cainan's appointment, he completed the transfer of the land, the renovation and expansion of the temple, the park and activity center of the temple, and the construction of the parking lot. To build a more sacred and secular space for the temple, and lay the foundation for large-scale activities in future.
First , he asked the landlords who promised to donate land and transfer the land to the temple. In the 76th year of the Republic of China (1987), the landlord Yang Kuanyu(楊寬裕) donated 212 pings, Yang Lijun(楊李呅) donated 97 pings, Yang Yuming(楊玉明) donated 12 pings, and Lin Zhu(林逐) donated 42 pings, totaling 363 pings. In the spring of next year, the name was engraved on the stone tablet, and was grateful forever.
Secondly, in the Republic of China in 1977 (1988), he called on the believers to donate money together, build the bell and drum towers of the left and right hatchbacks, and install electric clocks and drum equipment, and renovate the inner hall and worship pavilion. Finally, these constructions was completedat the end of the 1989.
After that, with the community construction plan of the Sanzhi Township Office, we got government subsidies. We also got temple members and believers donations to build a 200-step mountain trail, and a pavilion at the top of the dome. To tramsfer the "round hill" behind the temple to the park.
In response to the needs of the times, an increasing number of believers parked and increased the space for handling activities. Under the concerted efforts of the committee, chairman Yang decided to mobilize the believers again in the 84th year of the Republic of China (1995) to invest in the construction of the "activity center and parking lot".
When the news came out, it was echoed by local gentry, entrepreneurs and believers. In the short term, NT$5,380,000 was raised. In the same year, the construction was launched in March, and in December, the wide temple parking lot and the indoor activity center of about 400 pings on the ground floor were completed.
Before the construction,we fully considered the existing terrain and features in front of the temple. The main body of the building will be underground without destroying the principle of wide vision and feng shui(風水) in front of the temple.
This building across the Xiban River, extending forward, greatly increasing the space used for the temple. Since then, the temple has solved the problems of parking and handling various activities forever
IIII. Development (1996-2019)
In the 85th year of the Republic of China (1996), Yang Kuanyu was the 4th chairman of the committee. (1996-2000). In the proposal of the standing supervisor of the committee, Zhang Cai-nan(張彩南), the meeting minutes and financial statements between year 73 and 89 of the Republic of China (1984-2000) were corrected according to law, and finally approved by the Taipei County Government in the Republic of China in 1989 (2000). The first management committee after reform was elected. Yang Xinnan(楊信男) was chosen to be the chairman and was re-elected between 2000-2010.
In order to cope with the advent of the computer era and the demand for marketing of this temple, in the 97th year of Republic of China (2008), the temple underwent a large-scale computerization. In addition to setting up official websites for marketing, computer software was also used to construct information such as that of believers, organizations, rituals, donations, and registrations, all of there changes facilitating the organization, the management of finance and ceremonies of the temple.
2. Open access
During the term of Yang Xinnan, the native of Yang Shun-fu (楊順復), a gentleman who lived Canada, got devoted to the activities of the temple in the 96th year of the Republic of China (2007) and was recommended to serve as the 5th chairman of the committee in the 99th year of the Republic of China (2010). Since then, he has made several reforms with his steadfast attitude, He has been re-elected as the chairman of the sixth and seventh session (2010-2019).
In order to make this temple more close to believers, the committee suggested to have this temple more accessible to the public. The committee decided to adjust the hardware of this temple and participate in many social, public welfare, religious and cultural activities.
In this part of the temple, the committee decided to reopen the temple in the 105th year of the Republic of China (2016) in March. In June of the same year, the seat was refurbished for the Tiangong furnace(天公爐). Let the appearance of this hall be more open; directly connect to the front of the temple, and extend to the right of the road to the right side of the road, the mountain gate of the temple. The temple building was awarded the New North City Government building license in March 2007 and became a legal temple.
In the social sector, in the 105th year of the Republic of China (2016), the committee was seen to participate in the first "Wanmin Watching Mazu Forum"(首屆萬民看媽祖論壇), and in the following year (2017), co-hosted the second " Dance with Guanggong Forum"(舞動關老爺論壇) with the local famous Guandi Temple and Taiwanese religious societies association (台灣宗教與社會協會) in an effort to enhance people’s affinity with Guandi .
3. Adoption of Green Spaces
In order to increase the greening of the area from the main gate to the yard of the temple, the temple applied and got approval from the Sanzhi District Office(三芝區公所) to adopt the 6,451 m2 of flat public open spaces along the banks of the Xiban River. On this ground, the temple planted and trimmed flowers and trees to make it a green belt. When the believer enters the gate, it is like entering the garden of the temple.
In the 107th year of the Republic of China (2018), the temple made best use of the temple yard, the surrounding roads and the adopted green spaces to organize an activity of “handwriting long life by thousands of people” as one kind of marketing of the temple. On July 7th, the temple was crowded with talents, including the deputy mayor of New Taipei City, HouYouyi(侯友宜), Li Sichuan(李四川) and the then Consultant for New Taipei City Government as well as the Chairman for the New Taipei City Taoism, Xie Rongshou(謝榮壽), Sanzhi District Mayor Lin Kewen(林克文) Chairman of Fucheng Community ZhengGuoxian(鄭國賢), and Xie Ruihuang(謝瑞煌), master of calligraphy. Through such convening, the committee was able mobilize believers, accommodating friends, institutions, schools, and organizations. There were about 2,433 men, women and children. On the scene 2,023 people were writing on their own red tiles with a brush. A testimony for themselves, it broke the record of 1,260 people in Outer Mongolia in 2017, and won the "Guinness World Records" affirmation with a certificate issued.
In the future, the temple is expected to set up a " long Life of Thousands of People" park in the adopted green space. The red tiles that bear the word "shou" long will be placed in it; making this park one of Sanzhi's special attractions.
Since this activity has been included in the world record, it is now written in the annals of the temple, and will be remembered by all visitors. When the park is built in the future, the participants are welcome to pay a revisit. When a believer comes to the temple, he can also find in the park the red tiles he participated in and created the history of the "Guinness World Records"(金氏世界紀錄).