Modern Chinese Buddhism
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For medieval Chinese Buddhism, see Chan Roots.
Caution! Under Construction
Please be aware that this tag is still under construction and as such is missing information and may be changed or removed at any time. For all the content under consideration for this tag, see the “Modern Chinese Buddhism” folder on Google Drive.
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Books (11)
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This dissertation looks at the political behavior of three Taiwanese Buddhist organizations from 1989 to 1997: the Buddhist Association of the Republic of China (BAROC), the Buddha Light Mountain monastic order (or Foguangshan) and the Buddhist Compassion Relief Tzu Chi Association (or Ciji). It concentrates on trying to understand the rationale behind the different strategies that each of them has adopted in its interaction with the government.
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[In Taiwan,] two Humanistic Buddhist groups have influenced the majority of Buddhists on the island to adopt important aspects of sustainable lifestyles. This multi-sited ethnographic study uses participant observation with formal and informal interviews to research these two groups—the Buddhist Tzu Chi Foundation and Dharma Drum Mountain—in the two different social contexts of Taiwan and California.
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Readings (29)
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How Buddhism emerged from China’s violent thrust into modernity.
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Travagnin considers Master Yinshun’s entire oeuvre, so as to unpack the development and shifts in his thought in parallel with his learning and also the availability at that time of Japanese scholarship on the subject. In section IV, Bhikkhu Anālayo offers a critical assessment of the theory
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The underlying idea of improving and extending through time (xiū 修) linked renovations and rituals. Managers viewed both as ways to renew the temple community, to protect temple buildings, and to pass liturgical and craft knowledge to future generations.
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Born in 1957, Rurui 如瑞, the abbess of Pushou Monastery 普寿寺 on Mount Wutai, in Shanxi province, belongs to the generation of Buddhists that became monastics after the opening up of China in the 1980s and came to leadership afterwards. She has been building Pushou Monastery, and the Mount Wutai Buddhist Institute for Nuns (中国五台山尼众佛学院) that it hosts, since 1991, as part of the institutionalised system, and negotiating with both the political authorities and the laity.
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FGS (“Buddha’s Light Mountain”) is the largest of several Buddhist movements in today’s Taiwan which draw their inspiration from the “Humanistic Buddhism” of the mainland Chinese monk Tai Xū (1890-1947). It was founded in 1967 in southern Taiwan by the Master Hsing Yun (b.1927), also from the mainland, who came to Taiwan as a refugee in 1946. Initially FGS was almost exclusively for monastics, but a lay branch, the Buddhist Light International Association (BLIA), was founded for the laity in 1991 and both organizations have spread across the globe.
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some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism.
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After a brief survey of social policies and the role granted by the state to religious institutions as providers of services in recent years, the essay considers the philanthropic activities of Buddhist institutions. This survey looks at some of their achievements and their shortcomings, and notes that they have adopted the same cautious attitude as their co-religionists in Taiwan, which may nurture an alternate civility, but does not sustain political reform.
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While lay Buddhists have played an important role throughout Chinese Buddhist history, during the modern period they assumed prerogatives that had been traditionally limited to monastics. The article explores three exemplary cases: a Tantric priest (Wáng Hóngyuàn), a scholar (Oūyáng Jìngwú) and a political leader (Zhào Púchū).
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… the average sound levels at the four temples over the course of an entire day were between 47.0 and 52.7 dBA, and approximately 70% of those surveyed tended to evaluate the temples’ soundscapes as comfortable and harmonious. When the sound level of a temple was higher than 60 dBA, respondents were more likely to feel uncomfortable
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Ethnobotanical surveys were conducted in six provinces of China to investigate and document Bodhi bead plants.
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There are four major challenges with the current wildlife release strategy. The most important problem is the lack of scientific justification.
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Audio/Video (14)
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How do we understand the evolution of a prominent figure or any kind of deity like this over long stretches of time, especially when they have many, many iterations?
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A short biography of three Chinese Buddhist monks in modern Maritime Southeast Asia.
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[Children in these picture books] have qualities that differ from what mature adults have, but they are valuable none-the-less. And actually, in the case of 一休 (Ikkyū) especially, he is often shown as being wiser in a certain way or at least more clever than the adults. [… They show that] naughty or mischievous behavior isn’t necessarily an endpoint, and that change and growth are possible. [… So,] you can think about how these stories work for both children and for the adult caregivers who might be reading them.
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… the problem with tourism as it manifested itself in places like Kumbum was that it was the kind of tourism which might actually give monasteries a very bad reputation, rather than being something productive
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