Establishing a Pure Land on Earth

Establishing a Pure Land on Earth: The Foguang Buddhist Perspective on Modernization and Globalization

STUART CHANDLER
Copyright Date: 2004
https://www.jstor.org/stable/j.ctt6wqjt9
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    Establishing a Pure Land on Earth
    Book Description:

    With more than 150 temples in thirty countries, Foguangshan has developed over the last thirty-five years into one of the world's largest and most influential Chinese Buddhist movements. The result of two years of fieldwork in Foguangshan temples in Taiwan, the U.S., Australia, and South Africa, this volume is an unprecedented examination of the inner workings of a dynamic and innovative religious movement.

    Based on direct observations, private interviews, and careful textual and historical analysis, Stuart Chandler looks at the challenges faced by Foguangshan's leader, Master Xingyun, and his followers as they try to adhere to traditional practices and values while tapping into the advantages afforded by modern, global society. Foguangshan's slogans ("Humanistic Buddhism" and "Establishing a Pure Land on Earth") are placed in historical context to reveal their role in shaping the group's attitudes toward capitalism, women's rights, and democracy, as well as toward the traditional Chinese virtue of filial piety and the Chinese Buddhist concept of "links of affinity"(jieyuan).

    Chandler goes on to analyze Foguangshan's educational system and its understanding of how precepts relate to contemporary problems such as abortion and capital punishment. The book's final chapters consider the cultural and political dynamics at play in Foguangshan's ambitious attempt to spread Humanistic Buddhism around the world and how its followers have reinterpreted the Buddhist ideal of homelessness to take advantage of the spiritual potentialities of people's lives as global citizens.

    illus.

    eISBN: 978-0-8248-6240-4
    Subjects: Religion, Philosophy, Political Science

Table of Contents

  1. Front Matter
    (pp. i-vi)
  2. Table of Contents
    (pp. vii-viii)
  3. Series Editor’s Preface
    (pp. ix-x)
    George J. Tanabe Jr.
  4. Preface
    (pp. xi-xiv)
  5. Acknowledgments
    (pp. xv-xviii)
  6. Introduction
    (pp. 1-7)

    Master Xingyun, the founder of the Foguang Buddhist order, frequently announces to his devotees: “I am a global person”(wo shi guojiren).This book explores the historical background, cultural context, and social implications of that deceptively simple comment. The master began to refer to himself in this manner around 1990, just as his organization undertook an ambitious campaign to expand beyond its base in Taiwan and establish branch temples around the world, an effort that by the close of the millennium had resulted in the opening of nearly one hundred centers on five continents. For the master and his followers,...

  7. 1 A Mountain Monastery in an Urban Society
    (pp. 8-27)

    When in 1967 Master Xingyun first viewed what was to become Foguangshan (lit., “Buddha’s Light Mountain”), the area was covered by impenetrable stands of bamboo and thick jumbles of vines and underbrush. The journey from Kaohsiung along small country lanes and narrow dirt tracks had taken several hours. The lay devotees who accompanied the master were not at all impressed by the site, even refusing to leave their small van to explore the area. Master Xingyun, however, saw great potential in the dense tangle and soon announced that he had found a new campus for his Buddhist college. Today, only...

  8. 2 Master Xingyun: Foguang Patriarch
    (pp. 28-42)

    “To know Foguangshan,” Master Xingyun advised me during an interview, “you must know me” (Chandler 1996b, 6). What the master meant in this blunt assessment was that Foguangshan as place and Foguangshan as institution are so closely associated with him that it is impossible to speak of either without reference to his activities, values, and ideals. The master’s presence is continually felt by his disciples: his photograph invariably will be found in the main office of every Foguang temple around the world, and at the headquarters a desk is reserved for him in each department, a constant reminder that it...

  9. 3 Foguang Humanistic Buddhism
    (pp. 43-77)

    In the last chapter, I focused on the master as personality. Here, I shift my attention to consider him as a creative and persuasive advocate of a new vision of Chinese Buddhist teachings. The key term that the master uses to designate the form of practice at Foguangshan is “Renjian Fojiao,” which translates into English as “Humanistic Buddhism.”¹ My discussion will, therefore, be structured around this phrase.

    Master Xingyun did not coin the term “Renjian Fojiao,” nor is he the only contemporary Chinese Buddhist cleric in whose lexicon it plays a central role. Master Taixu (1889–1947), widely regarded as...

  10. 4 Humanistic Buddhism in Practice
    (pp. 78-117)

    The slogan “Humanistic Buddhism” is employed in much the same way by Vens. Xingyun, Zhengyan, and Shengyan as the phrase “engaged Buddhism” has come to be used by a variety of Buddhist practitioners and scholars in Southeast Asia and the United States.¹ “Engaged Buddhism,” which refers to those individuals and organizations that have explicitly applied Buddhist values in the attempt to influence contemporary political and social issues, is believed to have been coined by Thich Nhat Hanh in the 1960s, and the nonviolent, nonpartisan antiwar movement that he led in Vietnam is regarded as paradigmatic of Buddhist forays into the...

  11. 5 Cultivating Talent through Education
    (pp. 118-136)

    The first building that Master Xingyun had constructed on Foguangshan was not a shrine, recitation hall, or meditation center. It was the compound for the Eastern Buddhist Academy (Dongfang Fojiao Xueyuan). Such a move was not mere happenstance, for the master has always regarded a systematized, comprehensive education, especially of the sangha, to be the key to the regeneration of society and the revival of Buddhism. For those who are considering renouncing under the master, it is at this campus, or at one of the other half dozen Foguang seminaries, that formal training in monastic practice begins. Master Xingyun founded...

  12. 6 Cultivating Faith through Discipline
    (pp. 137-190)

    Participants in a triple refuge ceremony openly express that, henceforth, the Buddha, his teachings, and the community that he founded will be the locus of their faith. They do so by reciting the phrases

    I take refuge in the Buddha; I take refuge in the dharma; I take refuge in the sangha.

    I take refuge in the Buddha, revered by humans and devas.

    I take refuge in the dharma, revered by those free from desire.

    I take refuge in the sangha, revered among the multitudes.

    I take refuge in the Buddha realm; I take refuge in the dharma realm; I...

  13. 7 Institutionalizing Buddhism
    (pp. 191-235)

    The creation of a large, popular religious institution requires both a charismatic figure whose personality and ideas can attract great numbers of people and someone who can coordinate activities, mobilize resources, and organize a core group of devotees. Foguangshan has grown so tremendously over the past three decades because Master Xingyun brings together these two qualities: along with his ability to establish with others a deep sense of personal connection, he also has a genius for conceiving and implementing large-scale enterprises. He knows how to garner people’s loyalty, spark their idealism, and synchronize their talents and energies. Chinese Buddhism will...

  14. 8 Perpetuating Traditional Modernism
    (pp. 236-259)

    Foguang clerics pride themselves on introducing ever more ambitious innovations into Sino-Buddhism. Ironically, they also regard themselves as forming the strongest bulwark protecting China’s heritage. This heritage has two interrelated aspects that are of particular value and are notably imperiled by the onslaught of modern popular culture: aesthetics and ethics.

    Buddhist temples, the master observes (Shi Xingyun 1995a, 8:666), have long served as vital repositories for some of China’s best art. The monasteries themselves are often architectural splendors, their layout and features calling to mind China’s glorious Tang and Song dynasties. Today, in the wake of the destruction of so...

  15. 9 Globalizing Chinese Culture, Localizing Buddhist Teachings
    (pp. 260-274)

    Master Xingyun first went abroad in 1963, when he joined a contingent of bhikshus sent to India, Thailand, Malaysia, Singapore, the Philippines, Japan, and Hong Kong on a government-sponsored initiative to bolster support for the Republic of China (ROC). The beginnings of Foguangshan’s globalization are, however, to be traced to a more recent trip: the master’s visit to the United States in 1976, at which point he recognized the great potential for serving the rapidly expanding Chinese American population. Twelve years later, Master Xingyun opened the doors of the largest Buddhist temple in the Western Hemisphere. He chose to call...

  16. 10 Globalizing and Localizing: Three Case Studies
    (pp. 275-306)

    Master Xingyun would like for Buddhists to work more closely together because he believes that such solidarity will strengthen the tradition’s place vis-à-vis other religions. This brings us to yet another prong of Foguangshan’s globalization program: promoting interfaith communication. All religious leaders who share a humanistic perspective must, in the master’s view, ensure that their traditions will work harmoniously together while respecting each other’s differences. Foguangshan is, therefore, a visible participant in interfaith conferences. Larger branch temples make a point of inviting representatives of local religious groups as VIPs for special events. In February 1997, Master Xingyun met with Pope...

  17. Conclusion: Global Homelessness
    (pp. 301-306)

    In the introduction to this book I quoted Heidegger’s comment: “Homelessness is coming to be the destiny of the world” (Heidegger [1947] 1977, 219). Others have employed similar language to describe the modern human condition. In his book of essays treating the exploration of Australia, Paul Carter observes: “We are almost all migrants; and even if we have tried to stay at home, the conditions of life have changed so utterly in this century that we find ourselves strangers in our own house” (1992, 7–8). The anthropologist Iain Chambers echoes Carter:

    To be a stranger in a strange land,...

  18. Appendix: Chronological Table: Master Xingyun and Foguangshan
    (pp. 307-314)
  19. Notes
    (pp. 315-344)
  20. Glossary of Chinese Buddhist Terms and Names
    (pp. 345-352)
  21. References
    (pp. 353-364)
  22. Index
    (pp. 365-372)
  23. Back Matter
    (pp. 373-374)