花蓮慈惠堂從民國四十年代發跡至今呈顯出相當蓬勃發展的樣態， 全臺各地及國外都設有相當多的分堂奉祀瑤池金母，母娘信仰的傳播可 謂相當的迅速。位於花蓮的法華山是慈惠堂系統中早期即成立的分堂之 一，正式創建於民國五十年，首任堂主羅臥雲已仙逝，現任堂主溫滿妹 在法華山為母娘效勞已近五十年。由於溫堂主一向秉持著簡樸清修的原 則，並大致遵循創堂時期的活動形式，因此法華山的法會儀式五十年來 並無太大的改變，相當具有慈惠堂早期素樸的特色。 農曆七月對於漢民族而言是個特殊的月份，人們認為孤魂野鬼可自 由出入陽間，俗稱鬼月。由於畏懼鬼魂作祟的心理因素，因而民間發展 了種種禁忌以期預防，同時舉行法會儀式普施濟渡眾多鬼魂，佛教的盂 蘭盆節與道教的中元普渡都是這個特殊時節的重要活動。民間習俗中， 多半結合了佛道教的兩個節日，一方面超渡祖先亡靈，另一方面普施一 切孤魂，法華山慈惠堂在每年農曆七月所舉行的超渡法會也同樣包含這 兩方面的祈願。 為期三天的法華山超渡法會包括團拜、接駕、灑淨、安壇、引魂、 誦經、陰陽會，並於第三天舉行普渡、送法船與謝壇的儀式。其法會之 風格除佛道參雜之外，陰陽會更突顯了法華山原始巫覡的特色。在陰陽 會中，乩童扮演了相當重要的中介角色，他出借了身體，讓亡靈得以附 身，此時身體成了一個通道，讓幽明兩界有了媒合對話的場所。陰陽兩 隔的親人在此時有了情感互動的機緣，久違的惦念尋著了出處與依附， 未了的情牽得以再一次處理與放下。此外，在整個法會中，母娘信仰的 神聖氛圍形成了一種「神明作主」的庇佑力量，不僅確保乩童在牽亡時 的安全，更能超渡亡魂，最終歸向母娘的瑤池淨土。

The Ci–Hui Hall（慈惠堂） in Hua–lien has been flourish developed since year 1951 when the time it was prevailed. The belief of Queen Mother has been spreading very rapidly that there are a considerable number of branch halls around the whole island and abroad to worship Yao–chi– Jin–mu（瑤池金母） nowadays. Fa– Hua– Shan（法華山） of Hualien, it was formally established in 1961, is one of the branch halls of Ci–Hui Hall system in the early stage. The founder of Fa–Hua– Shan was Luo Huo Yun （羅臥雲）who had passed away, and the present host of the hall is Wen Mun Mei （溫滿妹）who has been serving Queen Mother in Fa– Hua– Shan for almost fifty years. In the past fifty years, all of the religious activities and rituals have been held by host Wen who always in accordance with the principle of holding simple kiyonaga, which is the characteristic of Ci–Hui Hall since its set–up period, nothing much has been changed by host Wen. The Lunar Calendar of July is a significant month to Han Chinese people, commonly known as the “Ghost month”. Han people believe that the dead ghosts could intrude to human world freely in this month that they have been developed a various of taboos and important rituals , such as the “Ullambana” (盂 蘭盆) of Buddhism, the “Chung Yuan Ghost Festival”（中元普渡） of Taoism, to be held in this special period to feed and comfort the dead ghost in order to prevent their possible disturbance to human peaceful life. In the beliefs of the traditional folk customs of Han people, the dead ancestors and the rest of the other ghosts could be feed and comforted through the above two mentioned rituals which have been combined to release their souls from purgatory. The “Chao–du Ritual”(超渡法會) will be held for a three days period which include items of “Tuan–Bai ”（團拜）, “Jie–Jia” (接駕), “Sa–Jing”（灑淨）, “An–Tan”(安壇), “Yin–Hun ”(引魂), “Song–Jing ”(誦經), and “Yin–Yang Ritual”( 陰陽會). There are rituals of “Song–Fa–Chuan” (送法船) and “Xie–Tan” (謝壇) on the third day as well. The mixture ritual style of Buddhism and Taoism, and the five plays of “Yin–Yang Ritual” has highlighted the significant of the primeval witch and wizard culture of Fa Hua Shan. “Ji–Tong” (乩童) play an very important role in the “Yin– Yang Ritual” .As an agent, “Ji–Tong” lent his physical body to the dead spirit, to let the dead stay inside it. At this moment, the body becomes a tunnel for the communication between the dead and the life. The communication bridge is then set up, so that people has the chance to interact with the under– world to fulfill their sentimental needs. Beside, there is strength of asylum formed in the holy atmosphere of the belief of Queen Mother that God disposes not only could protect the safety of the “Ji– Tong” when he is in the processing of the ritual to communicate the dead, but also able to send the dead to the paradise land of Yaochi.

慈惠堂；法華山；超渡法會；牽亡魂；陰陽會；母娘信仰

Ci–Hui Hall；Fa– Hua– Shan；Chao–du Ritual；Cian wang hun；Yin–Yang Ritual；belief of Queen Mother