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Taiwan's Tzu Chi As Engaged Buddhism BSRV 30.1 (2013) 137–139 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v30i1.137 Buddhist Studies Review ISSN (online) 1747-9681 Taiwan’s Tzu Chi as Engaged Buddhism: Origins, Organization, Appeal and Social Impact, by Yu-Shuang Yao. Global Oriental, Brill, 2012. 243pp., hb., £59.09/65€/$90, ISBN-13: 9789004217478. Reviewed by Ann Heirman, Oriental Languages and Cultures, Ghent University, Belgium. Keywords Tzu Chi, Taiwanese Buddhism, Engaged Buddhism Taiwan’s Tzu Chi as Engaged Buddhism is a well-written book that addresses a most interesting topic in Taiwanese Buddhism, namely the way in which Engaged Buddhism found its way into Taiwan in, and through, the Tzu Chi Foundation (the Buddhist Compassion Relief Tzu Chi Foundation). Founded in 1966, the Foundation expanded in the 1990s, and so became the largest lay organiza- tion in a contemporary Chinese context. The overwhelming involvement of the laity introduced a new aspect, and has triggered major changes in Taiwanese Buddhism. The present book offers a most welcome comprehensive study of the Foundation, discussing its context, development, structure, teaching and prac- tices. With its focus on both the history and the social context, the work devel- ops an interesting interdisciplinary approach, offering valuable insights into the appeal of the movement to a Taiwanese public. Nevertheless, some remarks still need to be made. The work is based on research that was completed in 2001, and research updates have not been pro- duced since, apart from a small Afterword (pp. 228-230). Yet not publishing the present work would have been a loss to the scientific community. Although the work cannot be said to be very recent, it contains valuable research that is now opened up to a wider public. Its innovative combination of the contextualisation, development and contemporary appeal of the Tzu Chi Foundation provides some interesting viewpoints on the movement, which are still very useful today. Even more so, stepping back ten years, it is striking how the author Yu-Shuang Yao was able to grasp the main motive forces behind the Tzu Chi Foundation, that con- tinue to be powerful today. Nevertheless, a few updates would have been useful. To give just one example: on p.34, master Sheng Yen is mentioned as the leader of the Dharma Drum Monastery. A brief note mentioning that he passed away in 2009 would have been welcome. It is also a pity that the work contains numerous errors against the pinyin transcription system. This is quite disturbing and could easily have been corrected. Also, a list of Chinese characters and a more extended index would have enhanced the readability and impact of the book. The first two chapters constitute a kind of introduction to the work. In the first chapter, the religious and social background of Taiwan is discussed. Although interesting, the chapter remains very general, and the relevance of the enumera- tion of all the religious movements of Taiwan is not always clear. Several concepts © Equinox Publishing Ltd. 2013, Unit S3, Kelham House, 3 Lancaster Street, Sheffield S3 8AF 138 Book Reviews also remain unexplained. What is, for instance, a ‘haichao tune’ (p. 9)? Why would disaster relief, carried out by groups that are commonly called ‘traditional reli- gion’ be apathetic (p. 13)? And, what is implied by the term Yiguan (pp. 19-21)? Chapter 2 discusses the methodology and the interdisciplinary approach used in the book. The approach is very interesting, but in my view, the chapter remains a bit too similar to the PhD thesis on which it is clearly based. The chapter con- tains a lot of personal information on the struggles of a PhD student to get infor- mation and to write research. The writing style at times betrays the endeavours of a young and enthusiastic student, who is very much touched by what she sees and experiences (pp. 41-58). This might be interesting for new, young future scholars, but, in my opinion, it could have benefited from a more condensed and less personal approach. Interesting, however, is the fact that the methodology chapter shows how various sources can be used to describe and grasp a religious movement. Research works, interviews, literature produced by Tzu Chi itself, and media reports all give valuable information, and have been combined in an interesting way to analyse the leadership, recruitment strategies, teachings and practices, organizational structure, social background of the members and dyna- mism of the Tzu Chi Foundation. Chapter 3 discusses the history of Tzu Chi, focusing especially on its leader- ship and the public responses to the new movement. It is a well-written chapter, although some elements remain rather unclear, such as the Ten Commandments (pp. 75 and 86, explained only on p. 92), or have been taken too readily for granted, such as the essential role attributed to the monk Baizhang (749-814) in the devel- opment of the ‘rules of purity’ (qing gui) in Chinese Buddhism, a role which is highly debated (pp. 62-63).1 However, the chapter aptly shows the impact of the founding nun, Cheng Yen, explaining why the authority and legitimacy of the leader is vitally important to the Tzu Chi Foundation. It displays how Cheng Yen gradually built bridges with the laity, through a message, based on values ascribed to the popular bodhisattva Guan Yin (Avalokiteśvara), that emphasizes the prevention of suffering and the teaching of ethics to the wealthy. It led to the biggest voluntary lay organization in Taiwan. Yu-Shuang Yao rightfully points to the importance of public impact and response in the development of Tzu Chi. She analyses the impact of medical support and hospitals, of charity and disaster relief, and discusses the affinities felt with the actions of Christian movements (pp. 66-67, 72-73, 77) and the essential role of efficient management (pp. 70-76). Chapter 4 is a very interesting chapter that addresses the teaching and prac- tices of Tzu Chi. It shows how it differentiates itself from traditional Buddhist teachings, and how concepts of altruism and morality can be combined with a flexible attitude. Yu-Shuang Yao shows the basic motives of Tzu Chi: while the 1. For a discussion, see, among others, Martin Collcutt, ‘The Early Ch’an Monastic Rule: Ch’ing- kuei and the Shaping of the Ch’an Community life’, in Early Ch’an in China and Tibet, eds. Lewis R. Lancaster and Whalen Lai (Berkeley: University of California Press, 1983), 171-173; T. Griffith Foulk, ‘Myth, Ritual and Monastic Practice in Sung Ch’an Buddhism’, in Religion and Society in T’ang and Sung China, eds. Patricia B. Ebrey and Peter N. Gregory (Honolulu: University of Hawai’i Press, 1993), 156-159; Yifa, The Origins of Buddhist Monastic Codes in China (Honolulu: University of Hawai‘i Press, 2002), 28-35; Mario Poceski, ‘Xuefeng’s Code and the Chan School’s Participation in the Development of Monastic Regulations’, Asia Major, Third Series 16(2), (2003): 33–41; Jia Jinhua, ‘The Creation and Codification of Monastic Regulations at Mount Baizhang’, Journal of Chinese Religions 33 (2005). © Equinox Publishing Ltd 2013 Book Reviews 139 present life is the result of previous karma, moral progress can change this karma. Karma is built on affinity with others, with a strong focus on present-day relation- ships. The description of a very popular ritual for the deceased conducted by Tzu Chi is very revealing: while helping the dying soul to find the way to heaven, in preparation of the next human rebirth, it is meant to create a peaceful and calm atmosphere for the survivors. As Yu-Shuang Yao explains very well, the ritual focuses on improving life in this world, but in fact does not provide any details for those souls who do not receive a human rebirth or who are held in hell (pp. 94-98). Yu-Shuang Yao aptly shows how Tzu Chi takes great care to focus on the living, and on present-day problems, thus attracting a growing number of adherents. Chapters 5, 6 and 7, which discuss the social composition of Tzu Chi member- ship, its recruiting strategies and organizational structure are very informative. These chapters provide a very interesting insight into how the movement func- tions and on whom it can rely. In a convincing and thoroughly researched way, Yu-Shuang Yao shows why the movement grew, particularly in the 1990s. In so doing, she shows the strict organizational structure of Tzu Chi, the essential role of the leader Cheng Yen, and the unclear line between ordained and non- ordained members at the top of the movement. The well-contextualized and in- depth analysis of these chapters provides a most valuable contribution to our understanding of Tzu Chi. The book ends with a study of the appeal and the realization of the expec- tations Tzu Chi has raised. Chapter 8 analyses the initial incentives of Tzu Chi members and the appeal to those who have joined over a period of time, giving careful attention to how a change in the situation alters the sense of appeal. Not surprisingly, Tzu Chi’s charity activities play a major role. The book also shows to what extent the credibility of the movement, the responsibilities one can take, and the members’ personal trust in Cheng Yen play an increasing role. It is a pity though that we do not learn anything of those people who left the Foundation or who might be thinking of leaving. Understandably, this is very hard to investi- gate, but negative voices on the appeal and the success of Tzu Chi are somehow lacking in this study.
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