[
    {
        "id": 204338,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1961",
        "page_number": 106,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n102\n\n: \n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nBesides the nine large monasteries and ten large nunneries in the Colony there are several other categories of institutions that are, in fact, far more numerous. In the urban areas, for example, there are small business establishments that go under the name of monasteries or nunneries, but are actually funeral specialists. They are summoned by the families of the deceased to perform the necessary rites at the coffin for one to seven days. They burn incense, offer sacrifices of food, read sutras, employ esoteric mantras and mudras, and (theoretically) concentrate their minds on the joint tasks of saving the soul from hell and saving the household from the soul (who may have become an unquiet ghost). Except for Christians and Muslims, most traditionally minded Chinese in Hong Kong consider that such funeral services are appropriate in the case of the death of one of their relatives, though many people, of course, die without the benefit of any funeral service at all, either because their families cannot afford it or do not care—or because they have no families. The funeral specialists wear monastic robes when \"on duty\", but they are not, in fact, ordained and they lead a secular life. Persons who have money or are strongly Buddhist usually prefer to have funeral services performed by monks from one of the Colony's monasteries, but this is more expensive: a donation of HK$30 a day for each monk is considered suitable. The funeral specialists only ask for a third as much. Usually theirs is a family business, handed down from father to son, in which perhaps half a dozen people participate—mostly members of the family. There are perhaps 15 to 20 such institutions in Hong Kong and Kowloon.\n\nAnother type of institution found in urban areas is the study centre, where services are held and instruction is offered to laymen by one or more ordained monks. Examples would be the To Ts'z Fat She30 in Kennedy Town and the Buddhist Lecture Hall of Abbot To Lun in Happy Valley (where greater emphasis is placed on contact with foreigners). Perhaps the best known is the Ching Kok Lotus AssociationEH, founded in 1950 by the Reverend Kok Kwong. It holds Pure Land services every Saturday, attended by about a hundred people, and occasional dharma meetings to receive instruction by eminent Buddhist teachers from Hong Kong and abroad. Kok Kwong, who is also one of the directors of the Hong Kong Buddhist Association (see below), has recently established a Buddhist monthly, Buddhism in Hong Kong, the first issue of which was dated June 1, 1960. It contains both doctrinal articles and items of local Buddhist news and history.\n\nMembers of the Sangha also operate two libraries. One is the Hong Kong Buddhist Library, Boundary Street, Kowloon, established in 1957. It has a collection of over 10,000 volumes",
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    {
        "id": 204344,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1961",
        "page_number": 112,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n108\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nusually decides to transfer into the seminary and become nuns. The educational standards are high: in 1959 and 1960 over 90 per cent of each graduating class of the middle school passed the Chinese School-leaving Certificate examination, nearly a third with distinction.\n\nOther institutions of the Sangha that are noteworthy for their welfare activities are:\n\n(1) The Chi Lin Tsing Yuen, a nunnery established at Diamond Hill in 1945, where 68 nuns now operate a subsidized primary school (opened in 1953) for 236 underprivileged boys and girls; an orphanage with 24 girls from 6 to 15 years old; and the Chi Lin Home for Aged Women which has 100 inmates who live there free of charge. Both the Home and the orphanage were built in 1956 with funds donated by Aw Boon Haw 胡文虎,\n\n(2) The Po Yeuk Tsing She, a nunnery in Shatin where about 30 nuns operate the Po Yeuk Home for Aged Women. The Home was built in 1955, also with funds donated by Aw Boon Haw, and has 100 inmates, who live free of charge.\n\nin Shatin, where a group\n\n(3) The Ts'z Hong Tsing Yuen of about 30 women lay devotees, under the direction of an ordained nun, operate a co-educational subsidized free school with 216 pupils (tuition actually paid is HK$10 a year),\n\n(4) The Taai Kwong Nunnery\n\nnear Tai Po, where about 10 nuns operate a co-educational subsidized primary school with 309 pupils (established in 1945) and are planning to open a middle school in 1961. This nunnery also runs a small orphanage, which now has 4 girls and 5 boys from 1 to 15 years old. Visitors get a very pleasant impression of the atmosphere created by the abbess, who has all these enterprises in her sole charge. Financial support comes from Buddhist laymen.\n\nVI. LAY ORGANIZATIONS\n\n1. HONG KONG BUDDHIST ASSOCIATION 香港佛教聯合會 This is the leading Buddhist organization in the Colony. It was originally founded in 1932 as the Hong Kong Buddhist [Studies] Association, to foster solidarity among Buddhists, dis-seminate the dharma, and promote social welfare. During the Second World War it became inactive, one reason being that its members did not wish to have it exploited by the Japanese, who had become adept at using Buddhism for political penetration abroad. It was revived, however, in 1945 under its present name and incorporated on May 2, 1959. Its membership has risen from 1,500 in 1952 to 3,850 in 1960. Of the latter number, 116 are monks, 324 are nuns, and 20 are institutions (e.g., the Po Lin Tsz and the Hong Kong Lotus Association). The rest of the membership is composed of laymen, among whom the purely devout probably outnumber those who take a more intellectual approach to Buddhism. Dues are HK$10 a year for most members.\n\n7 Tuition actually paid is only HK$24 a year.",
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    },
    {
        "id": 204347,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1961",
        "page_number": 115,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n111\n\n(4) to receive and examine reports on Buddhist activities abroad, and to submit to the Hong Kong Buddhist Association news of any interesting developments, particularly innovations that might be applicable in Hong Kong. The Centre has 30 members, of whom 15 are directors. These latter personally subsidize its budget which, owing to the nature of its activities, is small. The Centre has sent a Hong Kong and Macau delegation to each of the World Buddhist Fellowship Conferences.\n\nBecause Hong Kong is an international communications centre and because it is a convenient point of entry to the Chinese mainland, the number of foreign Buddhist visitors is large, and the entertainment burden of the Regional Centre is at times quite heavy. In general, it can be said that Hong Kong's Buddhist organizations are more internationally minded than those in other areas. By the same token, the attitude towards non-Buddhists is one of traditional Chinese tolerance, fortified by the laissez-faire, cosmopolitan atmosphere of the free port.\n\n### 3. THE LOTUS ASSOCIATION OF HONG KONG\n\n**\n\nThis was first established in 1933 as an association of lay Buddhists who desired to hold regular meetings for prayer and study. Like the Buddhist Association, it ceased to function during the Second World War, was revived in 1945, and incorporated in 1948. Although it is open to Buddhists of all sects and encourages the study of all forms of Buddhist doctrine, the form of worship on its premises is Pure Land.\n\nIt has 204 members, who pay annual dues of HK$10 and $50, and meet annually to elect 15 Directors. Dharma meetings are held every Thursday in the Association's headquarters at 30 Leighton Road, where a large library (over 5,000 volumes) of Buddhist and general reference literature in many languages has been collected for the use of members.\n\nThe principal concern of the Directors is the management of the Association's various welfare enterprises, which include the occasional distribution of American aid from Chinese in San Francisco (where the Association has a representative) to refugees and to the victims of natural disasters like typhoons and fires. The principal welfare efforts, however, are mainly in the field of education.\n\nThe Lotus Association Free Evening School is operated in Leighton Road opposite the Association headquarters. Established in 1948, it offers evening instruction including books, stationery, and instruction, all completely free, to 100 girl pupils from the poorest families in Wan Chai. The curriculum is of primary level, and, because of the fact that many of the pupils have to work, they do not complete it until the age of 14 or 15. The expenses of the library and school are met personally by the Directors, there being no government subsidy.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    {
        "id": 204348,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1961",
        "page_number": 116,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n112\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nThe Nim Ts'z Primary School, also operated by the Lotus Association, opened during December 1960 in Blocks P and Q of the Jordan Valley Resettlement Estate. It accommodates 1,440 boys and girls, is government subsidized, with a tuition fee of HK$50 a year.\n\nPlans for another school, to be called the Ts'z Yan Primary School, are still in the initial stage. It is to be housed in a new building, built specially for the purpose, that will not be ready before the end of 1961. The government has made the necessary grant of land on Kwong Lee Road in Kowloon and will provide a HK$300,000 construction loan, interest free, for repayment over 11 years. The remainder of the $450,000 construction cost will be donated by Buddhist laymen, especially the members of the Lotus Association. The operating expenses will not be government subsidized, but will come in part from donations and in part from fees of HK$120 a year (i.e., $70 more than in subsidized schools). The enrollment will be 1,890 boys and girls.\n\n4. HONG KONG BUDDHIST BOOK DISTRIBUTOR\n\nThis organization operates a non-profit publishing house and second-hand book store. It publishes reprints of the Chinese Buddhist sutras as well as contemporary Chinese works on Buddhism. It also collects used copies of Buddhist sutras (many of them out of print) and sells them at just above cost. Its stock of 20,000 volumes fills the walls of a large room in the western district of Hong Kong (42 Bonham Strand West, 2nd floor). The staff of three are all volunteer workers. Since it was founded in 1945, the Hong Kong Buddhist Book Distributor has published some 228 items in 600,000 copies at a total outlay of HK$500,000. About 30 per cent have been distributed free of charge and the rest at cost. The expenses of the entire operation are borne by a small group of Buddhist laymen in Hong Kong.\n\nVII. ROLE OF BUDDHIST ORGANIZATIONS IN HONG KONG\n\nBuddhist organizations in Hong Kong do not play the economic, political, and cultural role that is played by their counterparts in Southeast Asia. In particular, they attempt to avoid politics. The closeness of the Communist Chinese mainland means, first of all, that few if any Buddhists here entertain illusions about the nature of the Peking regime or its policy towards Buddhism, and second, that they feel an underlying uncertainty about their future and prefer to do nothing and say nothing that would prejudice it if events took an unexpected turn. Although anti-Communist efforts have been made by a few Buddhist groups, the majority concentrate on religious activities and social welfare.\n\nThe welfare activities of Buddhist organizations have been described above at some length. Of the 15 Buddhist schools now in operation, 12 are subsidized and 1 is partly subsidized. This means that for about 7,000 pupils plant, textbooks, hygiene, and methods of instruction must conform to standards set by",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    },
    {
        "id": 205144,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1966",
        "page_number": 100,
        "title": "RAS-1966",
        "content_text": "FOREIGN RELATIONS OF BUDDHISM\n\n11 Yin-shun, T'ai-hsü, p. 213.\n\n12 Eastern Buddhist 3.2 (July-September, 1924), 190.\n\n95\n\n13 Chinese lay devotees went to Japan to learn Tantric Buddhism from Shingon masters. Chinese monks went for academic study (two in 1936 and two more in early 1937; see Chinese Year Book 1937, Shanghai, 1937, p. 73.\n\n14 That is, the Chung-jih fo-chiao hui. At about the same time the Sino-Japanese Tantric Association (Ching-jih mi-chiao hui) was established. See Chinese Year Book 1937, p. 73.\n\n15 Takada, p. 14.\n\n16 Takada, p. 24-36, lists a total of eleven temples established between 1876 and 1937, but on p. 14 he speaks of ten temples having been set up before 1937 and of forty-nine (not forty-six) being in operation as of December, 1942. It seems clear that he does not include temples that have gone out of operation, like those in Nanking and Changsha (see note 2), and possibly those in Fukien. The only temple outside Shanghai that survived from the era before 1937 was the Honganji temple in Hankow, established 1906, which in 1942 had 1,200 Japanese and 150 Chinese parishioners.\n\n17 For example, in 1942 at the original Honganji temple in Shanghai the number of Japanese parishioners was 4,930 and the number of Chinese was zero. This temple was obviously not engaged in missionary work, but exclusively in serving the Japanese community.\n\n18 Two officers of the Ching-an Ssu in Shanghai are said to have been arrested and in Canton the abbot of the Liu-jung Ssu, T'ieh-ch'an, was executed.\n\n19 H. G. Quaritch Wales, \"Buddhism As an Instrument of Japanese Propaganda\" Free World 5.5 (May 1943), 428.\n\n20 Takada, p. 1, states that the alliance was set up in April 1937 in accordance with the policy formulated in October 1938. Perhaps the first date is a misprint.\n\n21 Takada, pp. 1, 4, 5. The changes in the bureaucratic status of the Great Harmony Religious Alliance appear to have been as follows. After being set up under the military authorities, it was transferred to the liaison office of the Central China Liaison Office of the Office for the Resurgence of Asia (Koain), which had been set up in December 1938 directly under the Cabinet in order to formulate policy on and handle relations with China. In April 1942 the Alliance was placed under the supervision of the Foreign Ministry through its representatives in Shanghai. In November 1942 it seems to have been returned to the Office for the Resurgence of Asia, when the latter was integrated into the Ministry for Great East Asian Co-Prosperity.\n\n22 Takada, pp. 24-36.\n\n23 The most significant absentee was Yüan-ying, the national head of the Chinese Buddhist Association (Shanghai, 1929).\n\n24 H. Hackmann, A German Scholar in the East, pp. 118-119. John Blofeld, who visited Wu-t'ai Shan in 1937, describes a monastery with several hundred monks where \"the main pavilion... was arranged in the Chinese way, but many services were held in a smaller building where purely Tibetan rites were performed\" (Jewel in the Lotus, London, 1948, p. 97).\n\n25 Fa-p'u, a disciple of Ta-yung, is stated to have reached Lhasa and earned a ko-hsi degree. Yin-shun, T'ai-hsü, p. 17.\n\n26 Chinese Year Book 1937 (Shanghai, 1937), p. 73.\n\n27 Shirob Jaltso, for example, was a member of the People's Political Council (1938-1949); an alternate member of the Kuomintang Sixth Super-",
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        "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811",
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    {
        "id": 208380,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1978",
        "page_number": 104,
        "title": "RAS-1978",
        "content_text": "88\n\nEUGENE COOPER\n\nit were triggered initially by a lockout at a plastic flowers factory in Kowloon and fanned by some arbitrary police action taken against demonstrating workers and students. Anti-colonial demonstrations occurred and anti-British sentiment ran high, fueled by stepped up anti-imperialist propaganda radiating from the mainland then in the midst of the Great Proletarian Cultural Revolution. While most carved wood furniture factory and shop proprietors were unlikely targets for anti-imperialist attack, the Woodwork Carvers' Union seems to have taken advantage of the widespread unrest to extract a wage increase from the Merchants' Association at the time.\n\nOne school of thought (with its locus in the Far Eastern Economic Review) maintains that the Peking government was dissatisfied with its compatriots' handling of the 1967 disturbances and called a halt thereafter to revolutionary activity in the Crown Colony. While these claims are difficult to substantiate with any certainty, it is widely admitted in the Hong Kong pro-communist community that Peking was desirous of a stable situation in post-1967 Hong Kong so that it could actively pursue, from its viewpoint, more pressing diplomatic questions like its entry into the United Nations and the liberation of Taiwan.\n\n\"Hong Kong is a historical problem that will be solved at the appropriate time\" goes the refrain. The Hong Kong \"problem\" does not have the status of a \"principle contradiction\" for the People's Republic. Hong Kong continues to remain valuable to the Communist government in terms of the significant amounts of foreign exchange which China earns by marketing its products in and through the port, and also as a place in which trade and diplomatic contacts are still pursued. While such functions may decline as China continues to open up diplomatically and economically, they are still a factor in Hong Kong's historical viability as a colony.\n\nIn any event, in the post-1967 period, industrial peace in Hong Kong was the common desire of the British colonial government and the communist government in Peking. This led to the assumption on the part of the communist Federation of Trade Unions of some rather odd poses in the local adaptation of Mao Tse-tung thought to the Hong Kong scene.\n\nThis was particularly so in so far as the implementation of Mao's thought has entailed a disciplined adherence to a policy of delayed",
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