By Charles Brewer Jones
Examines the institutional and political background of chinese language Buddhism in Taiwan. The textual content seeks to make clear the ways that altering social conditions have impacted Buddhist notion and perform and it lines Buddhism's improvement at the island from Qing occasions via to the overdue Nineteen Eighties. It seems to be specifically at a couple of major alterations that modernization had introduced: the decline in clerical ordinations; the expanding prominence of nuns in the monastic order; the improved function of the laity; adjustments within the contents of lay precepts; and the founding or huge, overseas organisations.
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Extra resources for Buddhism in Taiwan: Religion and the State, 1660-1990
These consist of the following four temples: (1) the Lingquan Chan Temple (Lingquan Chansi) in Keelung, (2) the Fayun Chan Temple (Fayun Chansi) in Miaoli County, (3) the Chaofeng Temple in Kaohsiung County, and (4) the Lingyun Chan Temple (Lingyun Chansi) on Guanyin Mountain in Taipei County. 1 What do these four temples signify for Taiwan Buddhist history? Briefly, they represent the arrival in Taiwan of the lineages of Chinese Buddhism that would predominate during the Japanese occupation, as well as the beginning of full monastic ordinations in Taiwan.
2009 05:54:16] page_25 < previous page page_25 next page > Page 25 years later, leaving his sect in the care of his disciple and second patriarch Dong Yingliang (1582 1637) (1971 Gazetteer:81a b). This biography provides many important bases for the Jinchuang Sect's self-understanding. It provides Wang with two different connections with Luo Qing, first in his failed attempts to marry Luo's daughter, and second in his alignment with Luo's fourth-generation disciple Sun Zhenkong. Furthermore, his 1612 tour gives the halls in those areas the cachet of the founder's presence.
2009 05:54:17] page_26 < previous page page_26 next page > Page 26 1637. His followers had all been executed or had fled. Only Cai Wenju remained alive (1971 Gazetteer:81b; Zheng 1990:79). Cai, like Dong, was originally a Longhua devotee but converted to the Jinchuang teachings under Dong's influence. He quickly attained a leading role in the sect and went to Fujian to found the Shude Hall (shude tangpai) in 1622. He was among those imprisoned after the 1635 uprising; but fortunately for the sect, he was pardoned and lived to propagate the sect's teachings and practices.