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JULIAN F. PAS
by nearly 7,500 monks and nuns.” (A study published in 1971 says that between 40 and 46 percent of Taiwan's population affiliated themselves with Buddhism.)6
As usually these statistics have to be handled with care and as the word "Taoist" has become a "source of perplexity", so are the words "Buddhism" and “Buddhists” often used in a very unorthodox manner. Buddhism is most easily to be recognized as such in the monastic institutions: Buddhist temples, monasteries and pagodas (sometimes built as storage places for urns or so-called "bone-temples") are clearly distinct from all other temples and shrines with some exceptions. Monks and nuns are living a celibate life; most of them are engaged in making a living by performing rituals for the dead, either at private homes (funeral rites) or at their own temple. Apparently very few are practicing ch'an-meditation. Some informants told me that there is no exclusive ch'an-center in the whole of Taiwan.
An important distinction seems to be necessary when discussing Buddhism in Taiwan: clerical vs. lay Buddhism. The former is related to the Buddhist Association of the Republic of China and is well organized. Visually it is very flourishing with many recent constructions of new temples. But, according to serious lay Buddhists, this whole movement is rather external: it emphasizes superficial rituals and often caters to the needs of the folk religion. An example is the performance of p'u-tu rituals (rites of ‘universal salvation') now almost identified with folk religion and equally performed by Taoist priests.
Lay Buddhism, on the other hand, is a smaller movement but makes great efforts to deepen the understanding of the orthodox principles of Buddhism; instead of being devotional, it tends to be more philosophical. It attracts a great number of university students: each campus in Taiwan has a local Buddhist association with regular study and discussion sessions.
Some important centers of clerical Buddhism are: Kaohsiung, Fo-kuang shan, and Yang-ming-shan; Institute of Buddhist Studies (established in 1965 by the Institute of Chinese Culture). A very active center of lay-Buddhism is located in Tai-chung directed by a 90-year-old lay-Buddhist, Li Ping-nan.
These two types of Buddhism try in different degrees to dissociate themselves from the folk-religion and should therefore be seen as a distinct religious system.
180
JULIAN F. PAS
by nearly 7,500 monks and nuns.” (A study published in 1971 says that between 40 and 46 percent of Taiwan's population affiliated themselves with Buddhism.)6
As usually these statistics have to be handled with care and as the word "Taoist" has become a "source of perplexity", so are the words "Buddhism” and “Buddhists” often used in a very unortho- dox manner. Buddhism is most easily to be recognized as such in the monastic institutions: Buddhist temples, monasteries and pago. das (sometimes built as storage places for urns or so called "bone- temples") are clearly distinct from all other temples and shrines with some exceptions. Monks and nuns are living a celibate life; most of them are engaged in making a living by performing rituals for the dead, either at private homes (funeral rites) or at their own temple. Apparently very few are practicing ch'an-meditation. Some informants told me that there is no exclusive ch'an-center in the whole of Taiwan.
An important distinction seems to be necessary when discussing Buddhism in Taiwan: clerical vs. lay Buddhism. The former is related to the Buddhist Assocation of the Republic of China and is well organized. Visually it is very flourishing with many recent constructions of new temples. But, according to serious lay Budd- hists, this whole movement is rather external: it emphasizes super- ficial rituals and often caters to the needs of the folk religion. An example is the performance of p'u-tu rituals (rites of ‘universal salvation') now almost identified with folk religion and equally performed by Taoist priests.
Lay Buddhism, on the other hand, is a smaller movement but makes great efforts to deepen the understanding of the orthodox principles of Buddhism; instead of being devotional, it tends to be more philosophical. It attracts a great number of university stu- dents: each campus in Taiwan has a local Buddhist association with regular study and discussion sessions.
Some important centers of clerical Buddhism are: Kaohsiung, Fo-kuang shan, and Yang-ming-shan:
Institute of Buddhist Studies (established in 1965 by the Institute of Chinese Culture). A very active center of lay-Buddhism is located in Tai- chung directed by a 90-year old lay-Buddhism, Li Ping-nan.
These two types of Buddhism try in different degrees to disso- ciate themselves from the folk-religion and should therefore be seen as a distinct religious system.
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