彰化定光佛廟又稱「汀州會館」。據道光年間成書的《彰化縣志卷五‧ 祀典志》所載「定光庵，在縣治內西北。乾隆26年，永定縣士民鳩金公建。 道光10年，貢生呂彰定等捐修。祀定光古佛。」故可知定光佛廟主要為福建 汀州府永定人士所興建，係當時汀州人遷臺之會館，館內祀有定光古佛。本 文主要係以作為彰化閩西客籍汀州人遷臺的信仰中心—彰化定光佛廟為研究 對象，一方面釐清本廟之歷史沿革與信仰，另一方面則指出廟中所見古物 年代與工藝製作來源。通過文獻的梳理與文物調查後，我們有以下的幾點認 識。 定光古佛名為釋自嚴，俗姓鄭，五代閩國龍啟2年（934.）生於泉州同 安。明清時期定光信仰隨著移民遷臺也擴散至臺灣，現今所知臺灣定光佛信 仰現象，除寺廟配祀與家宅供奉外，都與汀州人關聯（即淡水鄞山寺與彰化 定光庵）。臺灣的定光佛信仰進入道光朝後顯然有了進一步的發展，彰化定 光庵兩次重建、淡水鄞山寺創建都在此時正足以說明此種情況。乾隆中晚期 以來臺灣中北部頻仍的分類械鬥激化了族群分類意識，汀州士民在彰化縣城 戮力於定光庵的重建與擴建即在這歷史背景醞釀、成形。 通過對定光佛廟古物的調查與研究可以發現，寺廟中的古物可分成四 大類：第一類是作為信眾直接膜拜的對象，即神像、長生祿位；第二類則是 環繞在信仰儀式中所使用之供器，如香爐、籤筒等；第三類則是作為表彰神 蹟，為官員或地方商紳所贈之匾聯；另有一類雖與宗教儀式無直接關係，卻 是作為擺放神像與供器的神龕、家具類。透過文物年代與贊助者身份的對照 可知，定光佛廟早期的興建、重修與捐獻行為，與汀州移民、地方官員存在 著緊密連繫；隨著會館功能的衰退，以及汀州移民在臺灣的融合，定光佛廟 文物捐贈者反映出其居住在彰化地區的在地化特點，以及將自身視為一位 「虔誠信徒」，卻早已不見道光年以前以「永定」、「鄞江」自稱的原鄉認 同。 最後，定光庵作為會館的確實年代現存史料不足以確認，但大致可認定 道光朝時定光庵同時已是移民性會館，在此同時，它當也是汀州士紳交游活 動的一個場所，當然，祀神—奉祀定光佛依然是它最主要的功能，定光佛信 仰在道光朝以前一直是彰邑汀州士民自我認同、區分族群的憑藉與象徵。信 徒的虔誠信仰與奉獻為定光佛信仰的傳播、發展提供了主要的支助，現今定 光佛廟與留存文物則為我們見證了這一切歷史。

“Ding Guang Buddha Temple”, also named “Ding Zhou Immigrants’ Hall” is, according to historical material during the rule of Dao Guang emperor of Qing Dynasty “Zhang Hua County Annals, Volume V, official temple history”, “a temple located in northwestern Fujian province and built by a scholar Jiu Jin Gong, in the 26th year under the rule of Qian Long emperor during Qing Dyansty. Then in the 10th year under the rule of Dao Quang Emperor, Mr. Lu Zhang Ding, a senior student recommended by his province to study at the Imperial College in Qing Dynasties, together with his classmates, donated money and renovated his temple in which they worship Ding Guang Buddha.” Hence, as shown by this historical material, we can see “Ding Guang Temple” is built by this gentleman from Yong Ding County of Ding Zhou Prefecture in Fujian province. Besides, it was also for Ding Zhou immigrants in Taiwan an association hall where they worship Ding Guang Buddha. The object of this research focuses on the belief center of Ding Zhou immigrants of western Fujian province in Taiwan - the Ding Guang Temple. On one hand, our study hopes to clarify the history and the origin of this belief; on the other hand, we would like to points out the age and source of antiques in this temple. Though literature review and antiques investigation, here are some findings: Ding Guang Buddha, whose dharma name is Shi Zi Yan and lay surname is Zheng, was born in Tong An district of Quan Zhou prefecture of Fujian province. The belief in Ding Guang Buddha, along with the Ding Zhou immigrants from China, came to Taiwan during Ming and Qing Dynasty. So far as we know, except for subsidiary gods worshipped in temples or household worship, this belief in Ding Guang Buddha in Taiwan is theoretically all related to people from Ding Zhou District (i.e. Yin Shan Temple in Dan Shui and Ding Guang Temple in Zhang Hua, the two temples worshipping Ding Guang Bouddha in Taiwan). It stands to reason because most Ding Zhou immigrants were originally from Yong Ding district where people worship Ding Guang Buddha. Besides, for overall understanding, this belief should be earlier than the immigration as mentioned above to spread in Taiwan, but theoretically speaking, it did exist this phenomenon that immigrants from Fujian and Guang Dong provinces of China worshipped Ding Guang Buddha. Through our investigation and study, we can classify the antiques in Ding Guang Buddha temple into four categories: first, the objects for people to worship, such as the statue of Buddha or a tablet or altar honoring a great benefactor; secondly, the vessels used during a ritual ceremony, such as incense burners or Cim Bucket; thirdly, the horizontal inscribed board donated by government officials or local gentry and merchants to commend Buddha for his miracles and fourthly, shrines or furniture to place statue of Buddha and ritual vessels which however are not related directly to the worship ceremony. Furthermore, by both identifying the age of antiques and referring to donators or sponsors, we get to know the construction, renovation and donate behavior in the earlier stage of this temple all closely connected to the Ding Zhou immigrants and local government officials. As time goes by, the temple building became functionally less important and Ding Zhou immigrants gradually adapted to Taiwan environment. Thus we recognize a localization by investigating later donators of Zhang Hua county and found that they prefer to esteem themselves to be “devout believers” rather than countrymen from Yong Ding or Yin Jiang district of Fujian province of China, a self-identification that appeared during and before the rule of Dao Guang in Qing Dynasty. Finally it is worth to mention, due to the limited historical material, it is not possible to find out exactly when Ding Guang Temple is confirmed to be used as an association place for immigrants but generally speaking, during the rule of Dao Guang emperor Ding Guang Temple is already a place for social activities among the gentlemen from Ding Zhou District at that time.

彰化定光佛廟；定光古佛；汀州；永定；古物；會館。

Ding Guang Bouddha Temple of Zhang Hua county；Ding Guang Bouddha；Ding Zhou；Yong Ding；antiques；association hall