Dissertations / Theses on the topic 'Buddhisist Community'

This thesis presents a sustained engagement with the notion of postsecularism. While increasingly influential, this idea remains conceptually underdeveloped and empirically untested. The interpretation developed herein explores postsecularism as an ethos of awakening to the persistence of certain widely purported anxieties of the secular age, and to the possibility of their transcendence. On this understanding 'postsecularism' signifies something genuinely distinctive: irreducible to either the 'revival' or the 'privatization' of religion, or to the perpetuation of secularization. Whether or not it will thrive as a conceptual contribution remains to be seen, but what of its traction for developing forms of spiritual vision and commitment in an era of 'fragilized' meanings and identities? An exploration of 'Modern' or 'Western' Buddhism - traditionally the religion of 'awakening' - is particularly suited to such an enquiry. The Triratna Buddhist Community (formerly the Friends of the Western Buddhist Order) provides a pertinent case, given its overtly adaptive approach to Western modernity but continued emphasis on community. Fieldwork was carried out at one of its major urban centres - the Bristol Buddhist Centre. Twenty-five in-depth interviews were conducted with individuals who were typically moving from largely secular positions, into various levels of engagement with Buddhism, ranging from relative beginners to ordained Order Members. The theoretical and empirical analysis of the thesis moves beyond the popular paradigm of 'self- spirituality' and explores the significance of social practices on changing sensibilities of the self. Buddhism is found to provide a context for the embodied, collective learning of praxes - both emotional and cognitive - that gradually loosen attachment to certain central principles/anxieties of the secular age (e.g., rationalist suspicion, possessive individualism, and ethical emotivism). It thereby opens up space for the emergence of 'practical faith,' identity commitment, and resolute engagement with ethical values, pursued according to a principle of 'exemplification' rather than 'proselytisation.' Transformation is typically gradual, often disjointed, and involves the negotiation of considerable ambivalences, but does tend in a coherent and essentially postsecular direction. It is therefore argued that contemporary Buddhism can provide a useful, working example of postsecularism, the wider social significance of which nevertheless remains an open question.

The influx of Taiwanese immigrants to New Zealand in the 1980s and 1990s has meant that many aspects of Chinese culture have been transplanted into the Western environment of New Zealand. Because of cultural isolation, many immigrants have attached themselves to ethnic enclaves of Taiwanese people, where Chinese is spoken and the culture is practised. Such enclaves have been created in Christchurch with one particular example based around a Buddhist temple, which belongs to the Fo Kuang organisation of Taiwan. The purpose of this study was twofold. Firstly, to investigate if change had occurred in the liturgical chant, as used in the Christchurch temple, when compared to the chant in Fo Kuang Shan, the Fo Kuang organisation's main temple in Taiwan, and secondly, was to establish reasons for this change to have taken place. A section of the Buddhist liturgy was chosen on which to base the comparison, and recent recordings from both temples were transcribed to gauge what change had occurred in the eight-year period that the Christchurch temple had been geographically separate from Taiwan. Interviews were also held with members of the Fo Kuang's clergy and members of the congregation of the Christchurch temple, to establish their religious background, and their knowledge of the Buddhist faith and music traditions. The transcriptions showed how the Christchurch temple's chant, although possessing a strong resemblance, has separated from the established tradition in Taiwan, and independently developed its own variation. This is mostly a simpler version, slow and unadorned, with several generic characteristics, such as the harmonisation of passages of the chant, which is unusual in a historical tradition that is strictly non-harmonised. The interviews showed how many of the Taiwanese immigrants have a heterogeneous and often confused religious background, extracted from the three main faiths of Chinese culture, Taoism, Confucianism and Buddhism. This has meant that knowledge of the fundamentals of Buddhism and its music practice has been minimal amongst many of the Christchurch temple's attendees, and has caused the chant in the temple to change considerably from its parent tradition in Taiwan.

Religion
Ph.D.
This dissertation studies the social and ethical implications of the core Buddhist teaching of Interdependent Co-Arising, which is the logic of Buddhist reasoning and the guiding principle of Buddhist ethics. By appealing to the Nikaya-s, the foundational texts recognized by all Buddhist schools on the one hand, and referencing contemporary socio-economic studies and poststructuralist feminist theories on the other, I revive and theorize about a dynamic sense of Buddhist social ethics, examine its relevance in the contemporary world, and make it acceptable and accessible to the largest number of Buddhists and non-Buddhist scholars and activists. This approach of appropriating non-Buddhist sources in order to make the Buddhist Dhamma relevant in alleviating dukkha is grounded in the Buddha's own teachings and examples. Poststructuralist feminist theories not only offer a much needed critique to the pervasive androcentrism in Buddhist circles, but are also useful in capturing the dynamic complexities that are conveyed by the teaching of Interdependent Co-Arising. In poststructuralist feminist language, any individual subject is a socio-psycho-physical compound shaped and delimited by socio-cultural sedimentations as well as by his/her mental formations, hence the Buddhist teaching of Non-Self. At the same time, it is due to people's repeated actions that socio-cultural sedimentations are formed and dukkha is created and perpetuated in the world. Therefore, in the Buddha's teachings, kamma inevitably has a social dimension and demands attention to the dukkha-producing social norms. Ethics is thus not a set of rigid, inalterable rules, but an ongoing process of striving to be ethical in the midst of ever-changing relations among ever-changing beings. And Sangha, one of the Three Jewels in which all Buddhists take refuge, is not a closed community bound by blood relation or geographical proximity, but an unending effort of building communities and working interconnections with multiple different others. The cessation of dukkha, in this view, is not a static existence where nothing happens, but a dynamic endeavor of working on one's behavioral, emotive, and conceptual transformation in order to alleviate dukkha and continuingly make peace in this world. It requires the participation of everyone entangled in the interconnected web of life.
Temple University--Theses

This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.

From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.

Keiji Nishitani, in his lectures On Buddhism (1982), argues that Buddhism is lacking a theory of Buddhist community. He believes that a historical consciousness and a social ethics are required for a theory of Buddhist community. German philosopher Immanuel Kant argues that a theory of religious community should contain an idea of an invisible church and an expression of a visible church. This is his theory of the church. This thesis will conduct a comparative analysis to see if Kant's notions of the invisible and visible church can express the essential components to a theory of Buddhist community. This paper finds that universal communicability is a requirement for a theory of Buddhist community to express itself as a visible church. Only when a religious community has universal communicably can it appeal to the unlearned and to those who can convince themselves of the moral truth of religion. Only in this sense, can a religious community be called a universal religion and become publicly accessible for it appeals to every kind of person. Overall, this thesis is fruitful in gaining a cross-cultural philosophical dialogue into the basis of a theory of religious community. This dialogue shows much promise of expressing the role of religious scripture and tradition, for the individual’s religious experience confirms what reason already knows to be the moral law of the heart.

This is a case study of the development of the Buddhist Education in Victorian Schools program in state primary schools. It is located alongside the theoretical and policy frameworks of Australian state schooling and a growing but disparate international movement that is applying meditative techniques and principles with roots in the Buddha- Dharma in secular and pluralist education. The meta-ethics of wisdom and compassion, it is argued, are the foundation for spiritual education, personal development and positively engaged citizenship in the Dharma. These are also and congruent with the intrinsic aims of education.

碩士
國立東華大學
臺灣文化學系
100
Bi-Yun-Zhuang is located in the border area in the western part of Hua-Lien City, with area same as that of the district of Guoxing Village in Hua-Lien City. It used to be an area of wilderness full of weeds and stones. It was not until after 1950s’ when a private entrepreneur, Mr. Jay Lin, arrived to develop this area. After more than half century of development, the BYJ nowadays is a well-known community inhabited by people the majority of whose jobs are academically-related, and has been awarded numerous prizes in Evaluation for Nationwide Community Development. The Community being developed from a wilderness to a reputable well-known community throughout Taiwan within a very short period of time, it is worth further researching the processes and the causes for its success. Furthermore, the Bi-Yun-Zhuang is located in the most densely-located of Buddhist Tzu Chi Foundation and charitable organizations. The close interaction between the community and relevant Tzu Chi groups is also the main point of the research. Therefore, the main theme for this research is as the two following directions: The first direction is to understand the processes for the formation and development of the community. The second is to discuss the situations and impacts of interaction between Buddhist Tzu Chi Foundation and community. For the first research direction, the content of the discussion is to include the environmental background, processes of community establishment, and what goes through in the community empowering. The second direction is to discuss the influence that the charitable activities of Buddhist Tzu Chi Foundation have on the development of the community as well as the interaction between Buddhist Tzu Chi Foundation and the community. By dint of participations, observations, analysis of literature and deep interviews with the community inhabitants, it is hoped that the findings of this research can contribute to establishing more complete progressive tracks for development of the community in which the author inhabits, and a further analysis of interaction between Buddhist Tzu Chi Foundation and community is conducted.

碩士
法鼓文理學院
佛教學系
106
“Humanistic Buddhism” has become the mainstream movement and practical direction for Chinese Buddhism''s developement since 20th Century. Base on the“Humanistic Buddhism”, many of this movement''s practitioners contribute to the Buddhist society greatly in the areas of charity, education and humanity. This research is “Puxian Cihai Juvenile House”, the first buddhist center for misbehavior youth. This research focus on relation between the topics of religion elements'' intervention on juveniles and education on misbehavior youth. This article is a cross domain research include Buddhism and Sociology, mainly with qualitative research with case study method . Data were collected with secondary data and semi-structured interview. This article discuss the practical side of Taiwan''s Buddhism''s involvment with the society, also being out the topic of jail preaching to explain why pick “Puxian Cihai Juvenile House” for research subject. Besides introduce the case studies, this research also analyze the data to explore whether the founder''s goal implement well within this institution''s operation and management. By analyze this juvenile house''s uniqueness we are to find out if Buddhism''s value bond well to the charity work, also to see if this pioneer work has positive impact and solid contributions to the Buddhism. This research finds that “Puxian Cihai Juvenile House” is different from other religion involved charity works, the founder is monk who actively involve in prison preaching works, his innovation on establish juvenile house within public religion service center actually deepening the Buddhism''s value to the organization and its participants. Also the organizations'' resource direct benefit the juvenile house. The author believes the necessity of establishment of buddhist juvenile house. It complets the practices of humanistic Buddhism''s hindering view. Base on the mission of “Save one child, the society decrease one possible threat and harm”, “Puxian Cihai Juvenile House” brings the positive impact to the society and families and holds it speacil role play in the Buddhism''s social involvement.

The thesis studies the continuity and revitalisation of Tibetan Buddhism of the Drukpa Kargyu tradition in the district of Karzha in Lahul, Himachal Pradesh (India). The study is centred on the religious community of Kardang Gonpa and on the associated village of Kardang. Chapter 1 presents Karzha and Lahul as seen by the Indian administratration. This 'external' description is further developed in Section I of the thesis, with the historical survey and presentation of the perspective of the outside observer. After this 'external' description, Section I introduces the 'internal' perspective, the sacred geography of Karzha Khandroling ('Karzha, Land of Dakinis'), and considers the relationship between the two perspectives. Section II presents descriptions of the village, the households which make it up, and the cycle of agricultural and calendrical rituals which are performed there. Attention then turns, in Chapter 5, to the gonpa and the links between its practitioners and the village households from which they come. The origins of the gonpa early this century, in a period of religious revitalisation stemming from the activity of the East Tibetan teacher, Shakya Shri (1853-1919), and his Karzhapa disciples, Kardangpa Norbu (1885-1947) and Kardangpa Kunga (18837-1967), are narrated. A more recent period of revitalisation, associated with the ritual and teaching activities of Shakya Shri's refugee grandson, and continued after the latter's death by his teaching assistant, Gegan Khyentse Gyatso, and his son, Se Rinpoche, is explored in Section III. Chapter 7, which focuses on the building of a chorten (stupa) in Kardang village during the period of fieldwork, is both indicatative of this revitalisation and demonstrates the relationships between village and gonpa. Section IV considers the stories told about the origins of Kardang Gonpa in the light both of stories about earlier religious teachers in Karzha, particularly the early Drukpa teacher Gotsangpa, and of the general Tibetan tradition of namthar or hagiography. Such narratives play a vital part in maintaining Karzhapa ways of thinking and behaving and so validate the continuity of the Drukpa Kargyu tradition of Buddhism, which allows the people of Kardang to respond in a positive and constructive way to processes of change, 'development' and incorporation into the modem state of India.

碩士
玄奘大學
大眾傳播研究所
104
A web community not only encompasses individual interpersonal relationships, interests, and learning, but also extends into social concerns and economic activities, thus creating an environment where diverse information and equal interaction are embraced. Therefore, web community has become a medium that acts as an information carrier and enables social interaction. When societies of various levels and domains engage in web community, religious organizations must also partake in it. However, targets of religious organizations generally comprise devout “believers.” In an open network environment, religious organizations often encounter anonymous “people.” In addition, the means by which these organizations transmit information no longer involves a unidirectional approach; instead, a real-time feedback mechanism is created. Nevertheless, under the influence of the new medium, exactly what sort of transformation or creation is demonstrated by longstanding religious organizations is a topic warranting exploration. This study aimed to explore the content presented on Facebook pages of religious organizations and the interactions demonstrated among users of these pages. The results revealed that the research subjects, Tzu Chi Foundation and Dharma Drum Mountain, of this study effectively disclosed their basic information, indicating the organizations’ openness and transparency. Regarding the strategy used to disseminate information, dynamic posts and photos are the primary means through which information is disseminated. Specifically, posts involving images and website links are typically used, and the content of the posts comprise pictures, teachings of the organizations’ masters, news reports concerning the organizations, and event promotions. A comparison between the Facebook pages of Tzu Chi and Dharma Drum Mountain revealed that the Dharma Drum actively communicated with users through providing a wide variety of humanized functions such as fan pages and website links. In addition, its posts frequently contain entertaining elements such as special symbols and Internet slangs. These functions and elements contributed to the overall development of the organization, transformed the solemn image that Buddhist organizations have always imparted to the public, and reduced the gap existing between religious organizations and the general public. By comparison, Tzu Chi mostly attached links to its official website and communicated with users more conservatively.

民國佛教發展的一條主線是佛教的改革運動，這條線索串聯起了國家、寺僧、信眾，成為觀察和理解佛教如何回應時代劇變的關鍵。學術界對近代中國佛教史的研究中亦對佛教改革有所關注，但至少存在兩方面的不足：首先，關注的對象過於狹窄，局限在少數推行改革的"高僧"或居士的生平、思想上，故常將改革的藍圖當做了改革的實效，導致對民國佛教的特徵概括有所偏差；其次，未能從地方的視角出發，無法具體分析佛教在地方社區的各群體中扮演的複雜角色，因此對改革遭受抵制乃至失敗的原因分析不清。
本論文以民國時期（1912 - 1949）政治和佛教重鎮南京市的佛教寺廟、組織和信徒為中心，討論在政府和僧團自上而下的雙重改革計劃中，地方佛教如何進行回應。在研究方法上主要利用社會史、地方史的方法，通過解讀政府公文、檔案、佛教報刊、方誌寺誌、調查報告、時人文集等新、舊史料，結合量化的數據統計和質性的案例分析來呈現民國時首都南京的佛教狀況。
全文主體分四章展開，第一章主要透過數據展示南京佛寺、僧眾、廟產的概貌，第二、三兩章分別敘述國家和僧團建設首都模範佛教社群的嘗試及其成效，第四章分析南京城內信佛居士和民眾的實踐及其與佛教改革間的關係。本文的結論認為：相對於國家和僧團的初衷，佛教改革在南京的推行困境重重、收效甚微。其原因不可簡單歸為"保守"僧人的阻撓，"國家"內部的信仰和利益分歧使得政府主導的改革計劃大多被消解，而改革派僧人囿於現實條件而態度搖擺或方式不當也使得僧團主導的改革藍圖空有其名。地方的僧人、居士、信眾往往根據自身和當地的實際情況，在與各方勢力的斡旋中長期維持著他們認為最重要的佛教信仰、儀式和組織，比如佛教的禪、凈實踐、僧人的經懺傳統、寺院的法會香會等。最後在南京這樣的江浙中心城市，佛教所延續的傳統多過革新的成績。
通過考察南京的佛教改革進程，我們可以進一步修正甚或挑戰學界對近代佛教史的既有認知。第一，佛教在近代"宗教"/"迷信"的定義和分類中被作為合法的宗教，僧人的改革計劃亦有不少與政府的計劃重合，故佛教常被認作順應國家管制的代表。實則僧信的靈活抵制和佛教組織承擔的慈善、教育等公共角色經常違背國家意圖，這使得佛教也常成為讓政府世俗化計劃擱淺的"暗礁"。第二，在看似最具備改革條件的南京，佛教革新舉步維艱，民國時大多佛教徒反而熱衷於追求彼岸之解脫、重視儀式和神秘力量，這不同於學者通常總結的近代佛教的理性化、去傳統化、去神話化、心理化等現代特徵，兩種特點至少是並存的。第三，佛教改革的不徹底甚或失敗，並不意味其積重難返，反而表明在不同特徵的混融與競爭中各方的宗教需求都能得到滿足，這顯示了佛教社群的整體繁榮。故在評價佛教的地位時不必預設一種唯一"正確的"形態去判別其"衰落"或"復興"，而可採取更為開放、包容的宗教學立場。
The Buddhist reformation was a main theme in the history of modern Chinese Buddhism. It showed how did a Buddhist community respond to the challenge of that times by involving the state, Buddhist temples, monks and laypersons. Scholarly attention has been paid on this theme, while there still is room for improvement. Firstly, previous researches preferred lives and thoughts of "eminent monks" or intellectual lay Buddhists who endorsed the reform rather than ordinary believers, which led to the confusion between reform blueprint and real effects. Secondly, the reason why Buddhist reformation failed was vague because few study applied a region-based approach to analyze different roles Buddhism played in local societies. This dissertation focuses on Buddhist temples, organizations and believers in Nanjing during the Republican period (1912-1949). It aims at local responses to Buddhist reformations launched by the government and Buddhist activists respectively. Approaches of social and local history will be applied to analyse various materials such as official documents and archives, Buddhist newspapers and periodicals, local and temple gazetteers, memoirs and collected works of contemporaries. Pictures of the Buddhist community in capital Nanjing will emerge from statistical analysis as well as case studies.
This thesis consists of four main chapters. Quantitative studies have been done in chapter 1 to portray the general picture of temples, monks and temple properties in Nanjing. Chapter 2 & 3 discusses and evaluates the reformative attempts of some officials and monks in Nanjing respectively as to make a model Buddhist community in the capital. Chapter 4 presents the practice of laymen in the city and illustrates its relationship with the reform. It can be concluded that the effects of the Buddhist reform were quite limited compared to its ambitious plan. The reason cannot be simply ascribed to the boycott of those "conservative monks". As a matter of fact, divergent opinions and interests in state and sangha made the reform campaigns exist in name only. Besides, clergy and laity were good at evading reformative pressures come from the top. They maintained those beliefs and rituals they considered valuable, such as the practice of pure land, the tradition of chanting and confession, the dharma assemble and pilgrimage and so forth. As a result, the conventional traditions in Buddhism were much more transparent than those unconventional reformative characteristics in a modern city like Nanjing.
Based on the example of Nanjing, we can shed some light on the research of modern Chinese Buddhism. First of all, Buddhism was considered as a disciplined religion in the religion/superstition dichotomy formulated by government. But the practice of monks and laypersons always went against the reform plan. The charitable and educational roles Buddhist organizations played alarmed the officials as well. These made Buddhism actually become "hidden obstacles" to the secularization progress launched by government. Secondly, the failure of the reform demonstrates that most Buddhists were enthusiastic about afterlife, rituals and mysterious power in modern times. Therefore, characteristics of modern Buddhism summarized by scholars as rationality, de-traditionalization, demythologization and psychologization should be reevaluated. Thirdly, the unthoroughness of the reform didn’t necessarily mean the degeneration or decline of Buddhism in the Republican era. On the contrary, the confrontational and competitive ideas of Buddhism met different demands of believers and brought prosperity to this religion in a local society. The Nanjing example reminds us that we should not assume a "standard Buddhism" to judge others.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
邵佳德.
Parallel title from added title page.
Thesis (Ph.D.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 223-236).
Abstracts also in English.
Shao Jiade.

碩士
佛光人文社會學院
未來學系碩士班
94
The word “Utopia" was from a novel by Thomas More who was an English political philosopher. “Utopia” means impassable dreams, which have negative intention. However, “Utopia” still had abundant attraction to us. It could be proven by many imitated "Utopia" works. This kind of thought was the original type of socialism, but up to now the socialism had many kinds of stages in this world. Briefly speaking, the socialism was complex, had four characteristics: the opposition to the private ownership, the implementation of socialist society, the welfare state, and the socialism intention-of getting rid to material dependence. Therefore this research want to discuss the classical socialism: present significance and its future. To compare Thomas More’s Utopia with the Buddhist community in Tan Buddhism, its comparison project was as follows: geographical environment and organization, administration and occupation, legal system, life and work, educational system, religious life, economic system, foreign relations and so on. It had some preliminary discoveries. Except the institution comparison, many research approaches and research methods to be adopted inspect "Utopia" and the Buddhist community. "Utopia" was a novel, therefore it was unable to confirm. But Buddhist communities in China still exist in the past and today. So, the classical socialism still has its reference value today. Moreover the classical socialism brings another great contribution, and the classical socialism has provided us prefect, beautiful and ideal intention in the future. Buddhist community in Tang Buddhism in China might assume that the classical socialism still could not get rid of its negative impression. No matter how, people should have a passion with its ideal or truth. Finally, not only socialism but also all post-capitalism and post-socialism are tending “third way”.

碩士
玄奘大學
應用心理學系碩士在職專班
101
The research aims at discussing the correlation between the meanings for those elders participating in voluntary group service and positive ageing. This research uses qualitative interview, interviewing six Tzu Chi old volunteers whose ages are among 61-74 years old. The main results are as follows: I.The viewpoints of the elders towards old people participating in voluntary group are inclusive of benefiting not only people but themselves and being an active elder volunteer. Old but never quit, never surrender to getting old, and seize the chance to do good deeds. Besides devoting what they’ve learned to the society, the gratitude they show demonstrates the strong power of love. II.The meaning and value of participating in voluntary group service to the elder volunteers include the discovery of one’s direction of life, the upgrade of one’s own life value, the performance of good deeds, the acquisition of rejoice and happiness in mind, the removal of self-stubbornness, the making of harmonious family and the positive thinking of being grateful to everything. Also, religion is spiritual sustenance. III.The correlation between the elders participate in voluntary group service and positive ageing indicates that re-socialization of social participation helps to relieve ageing. Face everything in a common attitude. As for the aspect of religion, abstinence is the discipline. At last, based on these results, several suggestions are proposed to the elder volunteers and future study.

As all above, Ven. Ju Zan served as an active coordinator between the central government and Buddhist sanga, tried his best to avoid the potential contradiction during the adaptation of Chinese Buddhism to socialism. Confronted with the inevitable social-political reformation launched by the powerful communist regime, Ju Zan did not fully surrender his faith, but did whatever he can to make Buddhism survive from the dramatic changes.
As the Korean War broke out in 1950, Chinese government decided to send a voluntary army to the front line and mobilized the whole country to support the war. Ven. Ju Zan reinterpreted the Mahayana doctrine, emphasized the concept of compassionate killing and repayment of kindness based on patriotism, justified the legitimacy of Buddhist participation in the Resist America Aid Korea Movement. And the Buddhists successfully proved their patriotic and political loyalty to the socialist regime.
The main purpose of this research is to survey how Chinese Buddhism adopted itself to socialism though the case study of Ven. Ju Zan during the founding period of People' Republic of China. Since the communists assumed power, the new government carried out a series of socialist reform in order to reconstruct the whole society. Buddhists also have to make adjustment for survival.
To adapt the ideological change after 1949, many progressive Buddhist scholars tried to link up Buddhism and Marxism, created a type of new Buddhist doctrine system with the name of Buddho-Marxist Syncretism. The main concern of these syncretists was clarifying the validity of Buddhism in the socialist era. Although Ven. Ju Zan believed that Buddhism and Marxism are consistent, he noticed the potential risk of excessive demonstration would blur the boundary between them. Then Ju Zan persuaded all the Buddhists should pay more attention to the Self Remolding Movement.
Ven. Ju Zan played a distinctive role as the leader during this adapting process. The innovation of Chinese Buddhism after 1949 can be regarded as the legacy of the Buddhist reform initiated by Master Taixu in the Republic period. Ju Zan is an excellent follower of Tai Xu and greatly influenced by him. Ju Zan is also an activist with critical consciousness. After the death of Mater Tai Xu in 1947 and the triumph of Chinese Communist Party in the civil war, he decided to cooperate with the communist regime and carry out the refonn of Buddhism. Ju Zan submitted a reform plan of Chinese Buddhism to the central government, advocated self labor of the sanga, which may develop a lifestyle for Chinese Buddhism in the circumstance of the Land Reform and the socialist transformation of national economy.
竇亞平.
Adviser: Yu Xue.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 195-208).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Dou Yaping.