Localism, Globalism and Capitalism:The Evolution of the Practice of Chinese Buddhism in Singapore

This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is traced in the context of the colonial rule, independence, and modern administration of Singapore. The early transmission of Chinese Buddhism to Singapore was a symbol of civilization and power, which was closely associated with immigrant societies and association power structure. Around the Second World War, following the propagation of Humanistic Buddhism(Buddhism in human life, renjian fojiao 人间佛教) in Singapore, its characteristics including elite feature and transcendence were culturally acknowledged by mainstream society. Meanwhile, during the 1940s, that laywomen built Buddhist temples appeared as a prominent phenomenon. As Chinese Buddhism from Chinese mainland ceased to spread to Singapore, Chinese Buddhism, as a local religion, has been completely embedded in the capitalist institutions, and thus the modernity of Humanistic Buddhism and capitalism reach coincidence in the context. Against the background of Humanistic Buddhism, after the 1960s, Chinese Buddhism has made more achievements in education, culture, charity, and organizations, showing a combination of gender awareness, elite feature, and social actions. The practice of Chinese Buddhism in Singapore for the 120 years is a story in which Chinese Buddhism has gradually got rid of the localism of an agricultural civilization while returning to the globalism of modern civilization. Its experiences aptly demonstrate the struggles and inner motives for modernization of Chinese Buddhism.

Chinese Buddhism's Philosophical Features and Trend of Development in Modern Times

Chinese Buddhism, one of the most important branches of Buddhism, has exerted tremendous influence on all aspects of the Chinese society. The reason that Buddhism in the Han area in Chinese history universally adopted Mahayana independent of man’s will was that the Mahayana spirit of altruism, benefiting society, compassion, and liberation of the world, in comparison with Hinayana Buddhism’s emphasis of benefiting and liberating the self, was more compatible with the demands of the development of Chinese society at the time. It could be said that the spirit of Mahayana Bodhisattva Path that emphasizes helping living beings and benefiting the world, and the Chan philosophy that focuses on the nature of the mind and pays attention to real life, are indeed the philosophical features of Chinese Buddhism. Chinese Buddhism(the Chan school in particular) has been greatly influenced by the Confucian thoughts, which have been the mainstream ideology of China. Its success in fusing with and absorbing the Confucian thoughts is a paragon even in the development history of human culture. Humanistic Buddhism(renjian fojiao 人间佛教) in modern times inherited and promoted the tradition of Chan Buddhism to stress real life, and an important aspect of Venerable Master Taixu’s(太虚) reform is to turn the Buddha-oriented tradition of Buddhism to the human-oriented.

Chinese Silk in Tibetan Buddhism Monastery

Chinese traditional silk has held a special place in Chinese tex-tile history as its great contribution to the development of economy and culture of all ethnic groups as well as international exchanges.From time immemorial,

Fostering a Strong Sense of Community for the Chinese Nation and the Chinafication of Tibetan Buddhism

The objective of fostering a strong sense of community for the Chinese nation is to establish the Chinese national identity,which is the symbol of a modern nation-state,for all Minzu in China;and the precondition of it is to define"China"and"Chinese people"with preciseness.For that sake,we must abolish both Han chauvinism and narrow-minded local ethnic chauvinism,and reaffirm the staunch belief that all 56 Minzu are inseparable parts of the Chinese nation and that all people of these 56 Minzu are Chinese people.To adapt Tibetan Buddhism to the Chinese context is not to sinicize Tibetan Buddhism,but to adapt it to the requirement for the development and progress of the Chinese nation in a new era,as well as to make it a fantastic catalyst for the great rejuvenation of the Chinese nation.For the sake of it,we will not only make Tibetan Buddhism a crucial part of Chinese Buddhism,but also include Han and Tibetan Buddhism as the most important identity of Chinese Buddhism,so as to integrate Tibetan Buddhism,Han Buddhism,and Theravada Buddhism inside China and strengthen a sense of community for Chinese nation in China's Buddhist community,which will serve as an important part of forging a strong sense of community for the Chinese nation.

Analysis of the Opposite Concepts in Chao Lun

Chinese Buddhist texts come with a copious amount of Taoist terminology. And many of these technical terms areantonyms, such as motion and rest, existence and inexistence, delusion and truth, and so on. However, there is unityand internal connections among those seemingly opposite concepts. According to Seng-chao, there is motion withinrest and rest within motion. The three temporal phases, the past, the present, and the future, are not flux and flowinglike a river. The entities of the world are not physical and tangible. All the intangible and the imperceptible alsodeserve a place in the world. The reason why common people confuse illusion with truth is that they have notattained sage-knowledge. And their ignorance of sage-knowledge destines them to live forever in suffering in thecircle of birth and life, which is also known as Samsara. Nirvana is the sole escape. To reach Nirvana, one isrequired to be enlightened with absolute truth.

Master Jinghui's Shenghuo Chan and His Contributions to Contemporary Humanistic Buddhism

Master Jinghui is an eminent monk shouldering the mission of the times,who loves his country and his religion.His contributions to contemporary Buddhism are manifold,with the founding of Shenghuo Chan(生活禅Chan in/of/for life,also translated as Living Chan)being the most prominent,which not only effectively implements Humanistic Buddhism(renjian fojiao人间佛教),but also represents a modern choice and positive subjective practice in the context of the revival of Buddhism since the reform and opening up in the mainland of China.

Solitary String and Elegant Melody: Master Taixu's Theory on Buddhism and Society

Master Taixu(太虚, 1890-1947) was an eminent monk of modern China, and is well-known for his passionate appeal for a fundamental reform of Chinese Buddhism and the establishment of “Humanistic Buddhism(renjian fojiao 人间佛教, meaning Buddhism in human life).” While being well versed in traditional Chinese culture and Buddhist thought, he also embraced the Western social sciences, such as psychology and sociology. Historical documents show that he was also familiar with the new currents of European sociology of the day and he had developed his own interpretation of these theories and methodologies. This study mainly focuses on the sociology within his voluminous works. By combing through Master Taixu’s ideas such as a call for the creation of a new system of work ethic based on Buddhist values and a new kind of Buddhist “Realism” with the goal of helping to reform society and modernize China, this paper attempts to explore the potential for further sociological study regarding the relationship between Buddhism and secular society based on his social theory, thus establishing that Master Taixu was an important pioneer of interpreting modern sociology from the perspective of Buddhism.

汉传净土信仰在龟兹地区的流传——以龟兹石窟为中心

作为影响中国乃至世界文化的宗教,佛教从人“趋利避害”的本性,针对我们所处的这个充满了各种不圆满的世界,构建了一整套的生活方式,使我们能够保持身心的平衡,进而实现圆满的人生,达到与客观世界的和谐。为此,佛教构建了系统化的理论和实践体系。净土是其中的一个重要内容,是佛教的理想世界模式的体现。根据学者的研究,佛教的净土有多种意义。既可以指远离我们生活的婆娑世界的他方清净之地。