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Is a Buddhist Group Changing China? Or Is China Changing It?

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Fo Guang Shan is perhaps the most successful of these groups. Since coming to China more than a decade ago, it has set up cultural centers and libraries in major Chinese cities and printed and distributed millions of volumes of its books through state-controlled publishers. While the government has tightened controls on most other foreign religious organizations, Fo Guang Shan has flourished, spreading a powerful message that individual acts of charity can reshape China.

It has done so, however, by making compromises. The Chinese government is wary of spiritual activity it does not control — the Falun Gong an example — and prohibits mixing religion and politics. That has led Fo Guang Shan to play down its message of social change and even its religious content, focusing instead on promoting knowledge of traditional culture and values.

The approach has won it high-level support; President Xi Jinping is one of its backers. But its relationship with the party raises a key question: Can it still change China?

Avoiding Politics

Fo Guang Shan is led by one of modern China’s most famous religious figures, the Venerable Master Hsing Yun. I met him late last year at the temple in Yixing, in a bright room filled with his calligraphy and photos of senior Chinese leaders who have received him in Beijing. He wore tannish golden robes, and his shaved head was set off by thick eyebrows and sharp, impish lips.

At age 89, he is nearly blind, and a nun often had to repeat my questions so he could hear them. But his mind was quick, and he nimbly parried questions that the Chinese authorities might consider objectionable. When I asked him what he hoped to accomplish by spreading Buddhism — proselytizing is illegal in China — his eyebrows arched in mock amusement.

“I don’t want to promote Buddhism!” he said. “I only promote Chinese culture to cleanse humanity.”

As for the Communist Party, he was unequivocal: “We Buddhists uphold whoever is in charge. Buddhists don’t get involved in politics.”

That has not been true for most of Master Hsing Yun’s life. Born outside the eastern city of Yangzhou in 1927, he was 10 when he joined a monastery that he and his mother passed by while searching for his father, who disappeared during the Japanese invasion of China.

There, he was influenced by the ideas of Humanistic Buddhism, a movement that aimed to save China through spiritual renewal. It argued that religion should be focused on this world, instead of the afterworld. It also encouraged clergy to take up the concerns of the living, and urged adherents to help change society through fairness and compassion.

After fleeing the Communist Revolution, Master Hsing Yun took that message to Taiwan and founded Fo Guang Shan in the southern port of Kaohsiung in 1967. He sought to make Buddhism more accessible to ordinary people by updating its fusty image and embracing mass-market tactics. In sports stadiums, he held lectures that owed more to Billy Graham than the sound of one hand clapping. He built a theme park with multimedia shows and slot machines that displayed dioramas of Buddhist saints.

The approach had a profound impact in Taiwan, which then resembled mainland China today: an industrializing society that worried it had cast off traditional values in its rush to modernize. Fo Guang Shan became part of a popular embrace of religious life. Many scholars say it also helped lay the foundation for the self-governing island’s evolution into a vibrant democracy by fostering a political culture committed to equality, civility and social progress.

Fo Guang Shan expanded rapidly, spending more than $1 billion on universities, community colleges, kindergartens, a publishing arm, a daily newspaper and a television station. It now counts more than 1,000 monks and nuns, and more than one million followers in 50 countries, including the United States.

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