BUDDHISM IN CENTRAL ASIA AND CHINA 217The island of Taiwan was not occupied by the Communists after the revo-
lution, and so it experienced no abrupt severing ofBuddhist or other Chinese
traditions. The old guard of the Nationalist party, although primarily Christ-
ian, portrayed itself as the caretaker of China's cultural heritage, using Confu-
cian propaganda to maintain solid popular support for its policy of constant
preparedness for war. Buddhism was treated as largely irrelevant to the needs
of the times. Now, however, a number of factors-the changing of the guard,
the relaxing of military policy, and the fast-growing economy-have con-
tributed to a modest Buddhist revival. The growth of the economy in particu-
lar has provided a surplus of funds that can be devoted to religious projects,
while at the same time leading to a sense of spiritual alienation from the in-
creasingly materialistic society. This sense of alienation has led many to search
for the solace offered by a variety oflay and monastic Buddhist organizations.
Buddhism has proven to be particularly attractive to women in Taiwan,
who have been swelling the ranks of the Sangha to an unprecedented degree.
In a society that does not espouse equality of the sexes as an ideal, much less a
reality, the life of a nun offers an autonomy otherwise unavailable to women.
Buddhist groups also attract many lay women who view Buddhism as a spiri-
tual refuge and enthusiastically devote their services to its advancement.
Chinese communities scattered throughout Southeast Asia are also experi-
encing a Buddhist revival. Greater access to books, both in Chinese and Eng-
lish, has disseminated knowledge not only of previously obscure aspects of
Chinese Buddhism, but also of non-Chinese Buddhist traditions. As a result,
lay organizations devoted to Theravadin or Tibetan practice have sprung up in
Singapore, Malaysia, and Hong Kong, as well as Taiwan, and Chinese natives
of these countries have ordained in Theravadin and Tibetan orders.
Whether these de\relopments will spread back to the mainland depends on
political and cultural developments that are difficult to foretell. But at least the
seeds are there, and, unlike the aftermath of the persecution of 845, Chinese
Buddhism may very well recover from the Cultural Revolution with greater,
not less, vitality and range.
8. 9 A Buddhist Charitable Organization
One of China's most distinctive contributions to Buddhism has been its tradi-
tion of Buddhist charitable organizations, which we have already noted in.
Sections 8.5.4 and 8.7. At present, the most notable example of this tradition
is the Buddhist Compassion Relief Love and Mercy Foundation, founded in
Taiwan in 1966 by a nun, Dharma Master Cheng Yen.
Born in 1937, Cheng Yen's early life was blighted by her having inadver-
tently contributed to the death of her father. She sought solace in the teach-
ings of various religions, but only the Buddhist teaching of responsibility for
one's own karma gave her any satisfaction. Still, there was much in the general