BSRV 30.1 (2013) 137–139
doi: 10.1558/bsrv.v30i1.137
Buddhist Studies Review ISSN (print) 0256-2897
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 organization 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 practices. With its focus on both the history and the social context, the work develops 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 produced 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 continue 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 enumeration of all the religious movements of Taiwan is not always clear. Several concepts
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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 religion’ 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 contains a lot of personal information on the struggles of a PhD student to get information 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 dynamism of the Tzu Chi Foundation.
Chapter 3 discusses the history of Tzu Chi, focusing especially on its leadership 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 development 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 practices 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’ingkuei 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).
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Book Reviews
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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 relationships. 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 membership, its recruiting strategies and organizational structure are very informative.
These chapters provide a very interesting insight into how the movement functions 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 nonordained members at the top of the movement. The well-contextualized and indepth 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 expectations 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 investigate, but negative voices on the appeal and the success of Tzu Chi are somehow
lacking in this study.
In conclusion, the present work offers an intriguing insight into the Tzu Chi
movement and into its success. While some introductory chapters remain rather
general, and the numerous pinyin transcription mistakes are quite disturbing, the
core chapters offer a thorough analysis of a movement that has become central
in Taiwan. In this way, the work, although based on research conducted some ten
years ago, still brings fascinating information. With the time that has elapsed, it
has shown its validity even more, a fortunate coincidence of a late publication.
© Equinox Publishing Ltd 2013