Buddhism in Taiwan Then and Now Essay

Introduction

Taiwan is one of the states in East Asia that practice Buddhism. It borders Japan, the Philippines, and the People’s Republic of China. Around 35 percent of its population believes in Buddhism. This means that this religion is one of commonest in this state. Some of the sects in this nation include Mahayana Buddhism and the local practices informed by Taoism culture and tradition. Unlike in other countries, the original Taiwanese Buddhism developed in such a way that it promoted a practice known as vegetarianism.

This religion has also become diverse since there are specific followers or believers who pursue specific faiths that are unique to this region, such as Yiguandao. Many people have appreciated modern values that have the potential to support the integrity of the natural environment, promote freedom and equality, and address their common problems. The purpose of this paper is to give a detailed history of Buddhism in Taiwan. It goes further to discuss and analyse the nature of this religion in modern-day Taiwan.

History of Buddhism

The origin and development of Buddhism is attributed to the life experiences and achievements of the Buddha. According to many historians, the Buddha was an Indian by the name Siddhārtha Gautama. He undertook a journey that would eventually result in enlightenment or nirvana. Over the years, many scholars and philosophers have translated and studied the teachings of the Buddha, thereby giving rise to different religious beliefs, practices, and ways of attaining nirvana.

Although this form of worship emerged in India around the 5th century BCE, the first ideas of Buddhism were recorded in Taiwan in the early 1600.¹ The Dutch colonialists and settlers from China presented the teachings of the Buddha to the people. However, the Dutch government in Taiwan during the time was keen to disallow any form of idol worship.

The outcome was that the people were unable to exercise or follow the teachings of Buddhism. It was in the last half of the 17th century when the first temple was constructed in Taiwan.² During the time, the number of Buddhist priests and monks increased significantly despite the fact that they were only allowed to perform during specific functions, such as funerals. The Dutch colonialists were also keen to flog and even banish those who were caught practicing any form of idol practice. After the end of this era, a new wave of ideas and practices emerged in China. The number of monks originating from different Chinese provinces to Taiwan increased significantly. These religious leaders presented new ideas and concepts that created new opportunities for the foundation of Buddhism in Taiwan.

A few years to the end of the 19th century, Buddhism remained an unfavorable or weak in Taiwan.³ Many historians believe that this region remained untamed and continued to experience numerous challenges, such as natural disasters, plagues, and untapped opportunities. During the Qing dynasty, the government of the time failed to put the needs of the people into consideration. Many people continued to languish in poverty, thereby creating ideal conditions for launching a revolution.⁴

With such conditions, the citizens of Taiwan began to oppose different ways of being religious in Buddhism, such as meditation. Instead, they decided to design new temples intended for these purposes: local community building, divine protection, and trade-guild association.⁵ These situations discouraged monks from guiding laypeople in different parts of Taiwan. With such issues and developments, a lay form of Buddhism emerged that many scholars and religious historians have continued to ignore. This was attributed to the works of different monks during the Qing dynasty. Followers of this religion promoted the concept vegetarianism.⁶

Without proper or established Buddhist doctrines, ideas, or scriptures, temples became the best places for pursuing political ambitions and cultural rituals. Such practices were considered as an effective way to oppose the teachings and views of these foreigners.

From 1895 to 1945, Taiwan was colonized or ruled by the Japanese.⁷ The ideals of Japanese Buddhism began to emerge in this state. However, the colonial powers witnessed a scenario whereby many people continued to focus on the lay form of Buddhism that had existed during the Qing dynasty. Some of the teachings that different Japanese monks presented during this period were Tendai and Shingon. The Japanese managed to construct and support three major temples in Taiwan. These included Tainan in the South, Miaoli, and Keelung in the North. The founders of such temples were Chueh-li and Shan-hui.⁸

Despite the efforts to start a new form of Buddhism that resonated with the one practiced in Japan, very few achievements were made. For instance, the Japanese wanted to present priests and monks who could be allowed to marry in Taiwan. This kind of thought or practice was the direct opposite of the trends and practices pursued by many people in this country.

Due to the social, cultural, and economic developments recorded at the time, majority of the people of Taiwan continued to favor the Chinese Buddhist teachings. Such an approach was also seen as a form of rebellion against the Japanese rule. Those who protested against the activities and missions of these colonial powers continued to put more emphasis on the concepts associated with lay or vegetarian Buddhism.⁹ They took the issue of priest celibacy more seriously than ever before. These efforts and practices were essential since they continued to encourage more people to launch or stage anti-Japanese revolts and protests.

Historians acknowledge that the development and evolution of Buddhism during the era of colonialism can be grouped into several periods. The initial or first one was characterized by a new wave of forbearance. This means that majority of the colonial leaders and their monks remained tolerant to the existing cultural beliefs and practices. This kind of approach created a new opportunity for preserving most of the Buddhist views and teachings that are pursued in this country today.

During the time, several temples emerged in different parts of Taiwan. This phase came to an end after the Tainan temple, also called Kaiyuan, became the center for opposing Japanese ideas and activities. Those behind such protests were guided or led by Yu Ching-fang.¹⁰ This development forced the colonialists to consider new approaches to control the uprising and ensure that all followers of the vegetarian Buddhist sect remained under total Japanese control.

After the end of the First World War, a second phase emerged whereby the Japanese focused on the most appropriate strategies to introduce and propagate their teachings in Taiwan. The colonial authorities constructed and established a number of educational centers the introduced additional ideas. Some scholars acknowledge that this second era was critical since it resulted in additional religious ideas and practices.¹¹ A new form of dialogue emerged that encouraged the people to pursue and promote superior religious notions.

The third stage emerged in 1936 whereby the colonial leaders began to promote a new cultural policy. During the same period, the Japanese were keen to use the ideals and teachings of Buddhism as the best tools for controlling the entire state. A new mobilization program supported by the military was founded on such practices. Buddhist teaching centers emerged, thereby encouraging more people to be part of the upcoming war.¹² Throughout the early 1940s, the true or original picture of indigenous Buddhism in this state had been obliterated.

After the Second World War in 1945, Taiwan entered into a new period of transformation and development. The changes recorded in the state continued to influence the established Buddhist beliefs and practices. In 1949, the government of Koumintang introduced what would eventually become the martial law.¹³ A new idea emerged whereby the ruling class began to pursue a new direction in cultural practices and religious views. The government was keen to destroy any Japanese Buddhism trace or ideology that existed in Taiwan. One of the approaches for achieving this objective was to destroy or rebuild temples that were associated with the Japanese style. The main goal was to make the original Taiwanese practices desirable to the greatest number of people.

During this same period, many religious leaders emerged in Taiwan. Some of them presented the teachings and beliefs of Catholicism and Protestantism to the people of this state. From the 1960s, the economy of Taiwan improved significantly. People found new career opportunities and jobs that were unavailable before. These achievements created a better environment that encouraged more people to present additional ideas to Buddhism.¹⁴ For instance, the emergence of the Buddhist Compassion Relief Tzu Chi Foundation and the Chun Tai temple became new opportunities for disruption or disseminating the existing Buddhist views in Taiwan.

The Martial Law became obsolete in Taiwan in the year 1987. This was the case since the state promulgated the famous Organic Act of Civil Organizations (OACO), thereby setting the stage for another transformation of Buddhism. The new guidelines allowed more citizens to engage in tourism activities and travel across the region. The strength of the existing Buddhist associations declined.¹⁵ This trend made it possible for the people to embrace a pluralist approach to the teachings of the Buddha. The outcome was that the supporters of indigenous Buddhism had to accept the changes and ideals recorded in mainland China. These achievements resulted in a new direction or sense in religious thinking. With these developments and transformation in this religion, many historians acknowledge that its leaders and priests will continue to borrow or consider emerging ideas and concepts from different sources.

Post-war Taiwan was associated with significant changes and developments that made it possible for Buddhism to prosper. The leaders of this country presented adequate funds to support monks and construct additional temples. A liberal approach to different religious views created the best opportunity for the proliferation of Buddhist ideas in this country. Unlike in China, Buddhism was not viewed as an obstacle to economic prosperity and growth. In the same country, monks and priests were forced to abandon their monastic ways and practices since they were seen as unproductive members of the society. The ideas and views promoted in Taiwan made it possible for these religious immigrants to get a new environment to pursue their goals.¹⁶

Many scholars, philosophers, and teachers were able to pursue their objectives in Taiwan. These issues were instrumental in supporting the development of Chinese Buddhism. Additionally, many organizations and schools of thought emerged in this state. Different stakeholders collaborated to construct temples, shrines, and institutions that promoted the diverse notions of Buddhism.

The presence of charismatic and committed religious leaders encouraged more people to engage in public events and fundraising activities. This model created a new opportunity for the utilization of new technologies. Consequently, many people began to appreciate the teachings and ideas associated with different forms of Buddhism. Today, Taiwan has a unique way of worship that adds up to the diversity of Buddhism across the world.¹⁷ The teachings and guidelines of the Buddha continued to be merged with emerging ideas in an attempt to empower the people to achieve nirvana and at the same time emerge successful in life.

Modern Buddhism in Taiwan

The historical development of Buddhism in Taiwan has resulted in diversity. Over the decades, this state has absorbed many ideas and religious thoughts from different regions. This means that modern Buddhism remains complex since there are many people and organizations that promote and pursue their religious ideas. One of the outstanding sects or practices in Taiwanese Buddhism is that of vegetarianism.

The outstanding observation is that this kind of belief has maintained most of the teachings and beliefs that different Dutch settlers and monks from China introduced.¹⁸ The primary way of pursuing religious objectives or enlightenment is that of rituals and practices. Majority of this religion’s followers do not eat meat and animal products, such as eggs and meat. Instead, they prefer plants as the main source of food. They also engage in meditation in an attempt to achieve their spiritual aims.

Humanistic Buddhism is also common in this state and it grew during the time of the Qing dynasty. During this period, many people in Taiwan were guided and encouraged to follow the lessons and teachings of the Buddha. Its believers focus on the ideas of good and bad karma, enlightenment, and reincarnation. According to this faith, people should do what is good if they are to receive their ultimate price or reward. It goes further to encourage followers to place much emphasis on ritual that support the living. This kind of Buddhism has continued to attract additional insights and philosophies from Taoism and Confucianism.¹⁹ One issue to consider about this kind of religious practice borrows or follows most of the original ideas of Buddhism.

Another unique feature of present-day Taiwanese Buddhism is the adherence or existence of the centralized organizations. These institutions were founded by different Buddhist teachers who have remained influential in this state. These are usually given this name: Four Heavenly Kings. These include Nantou, Dashau, Jinshan, and Hualien.²⁰ These modern organizations have been keen to introduce and promote modern values that can make it possible for the people of Taiwan to achieve their aims in life. For instance, they encourage citizens to pursue the ideas of reason, equality, empowerment, and freedom.²¹ The changes recorded in this country empower more people and leaders to consider strategies that can take them to the next without losing focus on the old ways or ideas.

Taiwanese Buddhism is unique since it has over the years been involved in issues to do with the wider society. For instance, monks and priests from different practices or organizations usually participate in various public events, processes, and services. This means that such priests will be found in hospitals and learning institutions. Most of the institutions encourage their followers to provide aid and relief whenever there are disasters. They are also expected to help the needy and engage in actions that can maximize happiness for different citizens.²² Such ideals have become common since they are practical and attractive to Taiwan’s emerging middle class and empower them to realize their potential.

Within the past two decades, new ideas and thoughts have found their way into Taiwan. This is the case since different monks and teachers from Tibet, Burma, and Sri Lanka have managed to introduce new beliefs that have become part of the wider Buddhism practice in Taiwan. For instance, spiritual and meditative practices have emerged whereby people focus on the best ways to attain nirvana.

Those who have attained basic education in this country have devised their unique strategies for borrowing ideas from each of the existing institutions and beliefs. Majority of them have been keen to embrace the concept of vegetarianism while at the same time being followers of the Humanistic Buddhism.²³ The notion of protecting the natural environment has become a core feature of Buddhism in different parts of Taiwan. This is a clear indication that new debates have emerged that are aimed at combining modern thoughts with traditional beliefs or teachings of the Buddha.

Despite the diversities recorded in Taiwanese Buddhism, it is agreeable that the original ideas and teachings associated with this religion are still maintained. This is true since all followers acknowledge that human beings can achieve enlightenment and become a Buddha.²⁴ This goal is realizable when people focus on the best ways to cultivate wisdom and pursue merit. This means that they should always consider the concepts of karma and nirvana.

They should always do what is good and avoid sinning against others and their surroundings. They should engage in desirable practices, be ready to help others, and solve every unique problem they encounter in their lives. Such approaches will set the stage for reaching or achieving the final stage of wisdom or compassion. These attributes reveal that Buddhism is an ever-changing religion that depends on the way monks, priests, philosophers, and followers interpret the achievements and the life of the Buddha.

Conclusion

The above discussion has presented a detailed analysis of the history and development of Buddhism in Taiwan. The description has outlined several periods and eras that reshaped the ideas and beliefs of many people for decades. The influences from the Dutch, the Chinese, the Japanese, and modern philosophers continue to dictate the beliefs and practices Buddhists in Taiwan pursue today.

The leading beliefs common in this country include Humanistic Buddhism, vegetarianism, and the Four Heavenly Kings. It is also evident that this religion will continue to grow, expand, and change due to the ideas foreigners present and encourage more people to take into consideration. Despite these developments, the discussion has supported the fact that the original teachings of the Buddha continue to inform most of the religious practices and rituals in this state today.

Bibliography

Jones, Charles B. Buddhism in Taiwan: Religion and the State, 1660-1990. Honolulu: University of Hawaii Press, 1999.

Powers, John, ed. The Buddhist World. New York: Routledge, 2016.

Rubinstein, Murray A., ed. Taiwan: A New History: A New History. 3rd ed. New York: Routledge, 2015.

Footnotes

1. Murray A. Rubinstein, ed., Taiwan: A New History: A New History, 3rd ed. (New York: Routledge, 2015), 16.
2. Rubinstein, ed., Taiwan: A New History, 34.
3. Charles B Jones, Buddhism in Taiwan: Religion and the State, 1660-1990 (Honolulu: University of Hawaii Press, 1999), 9.
4. Jones, Buddhism in Taiwan, 9.
5. Ibid., 9.
6. Ibid., 13.
7. Ibid., 29.
8. Ibid., 37.
9. Ibid., 46.
10. Ibid., 63.
11. Ibid., 83.
12. John Powers, ed., The Buddhist World (New York: Routledge, 2016), 19.
13. Powers, ed., The Buddhist World, 23.
14. Ibid., 34.
15. Ibid., 72.
16. Ibid., 87.
17. Ibid., 92.
18. Ibid., 52.
19. Ibid., 63.
20. Ibid., 99.
21. Jones, Buddhism in Taiwan, 139.
22. Ibid., 183.
23. Powers, ed., The Buddhist World, 103.
24. Ibid., 129.