提案

佛教最初是在古印度创造的，但后来逐渐进入中国。经过多年的发展，佛教与中国儒道文化相融合，最终形成了具有中国特色的佛教文化。中华人民共和国成立后，汉佛教界首先与全国人民一起参加土地改革运动，废除了封建地主所有制和各种剥削制度，佛教事业日益发展。 1952年11月，中国佛教协会筹备办公室成立。 1953年，中国佛教协会在北京成立。袁瑛大师当选为主席。改革开放以来，宗教信仰自由政策得到恢复和实施，使中国佛教有了新的发展。

该项目是一次公开演讲，目的是探讨现代中国政治对佛教的影响。该项目的意义在于，公开演讲可以直接面向绝大多数人，并且通过这种双向交流，希望更多的人能够理解中国佛教。这个项目希望通过讨论中国政治影响下的佛教发展，佛教思想可以更好地作为法律和政治的补充，以帮助建设一个更好的社会。

Proposal

Buddhism was initially created in ancient India, but gradually entered China. Through years’ development, Buddhism combined with Chinese Confucian and Taoist cultures, and eventually formed a Buddhist culture with Chinese characteristics. After the founding of the People's Republic of China, the Han Buddhist circles first participated in the agrarian reform movement with the people across the country, abolished the feudal landowner ownership and various other exploitation systems, and the Buddhist cause was increasingly developed. In November 1952, the Preparatory Office of the Chinese Buddhist Association was established. In 1953, the Chinese Buddhist Association was established in Beijing. Master Yuan Ying was elected as the chairman. Since the reform and opening up of China, the policy of freedom of religious belief has been restored and implemented, enabling new development of Chinese Buddhism.

This project is a public lecture and the aim of this project is to explore the impact of modern Chinese politics on Buddhism. The significance of the project lies in the fact that public lectures can directly reach the vast majority of people, and through such two-way communication, it is hopefully that Chinese Buddhism can be understood by more people. This project hopes that by discussing the development of Buddhism under the influence of Chinese politics, Buddhist thought can be better as a supplement to the law and politics to help build a better society.

带注释的书目
Borchert，T.A.（2006年）。教育僧侣：中国西南边界的佛教，政治和宗教自由。

本文以西双版纳为例，分析了中国少数民族地区的宗教和政治是如何协同工作的。 Borchert（2006）研究了当地机构的修道教育，发现在传统形式的修道教育仍然存在的同时，一个由内地僧侣组成的领导小组也建立了自己的佛教学院，并与跨国佛教网络和中华民族僧伽建立了联系。带他们的学生到国外接受佛教训练。在这些情况下，僧侣和新手不仅学习如何成为僧侣，还需要学习如何成为特定社区的成员。作者认为，佛教不是少数群体与中国政府之间紧张关系的根源，而是在当前的政治环境中调解这种关系。这个问题对于该项目至关重要，因为它表明中国佛教与政治之间的关系不应该是暴力的。

Friedlander，P.（2008年）。佛教和政治。在Routledge宗教与政治手册（第23-37页）中。 Routledge。

笔者认为，中国政治对佛教的影响主要体现在两个方面，一个是宗教自由度，另一个是对藏民的态度。在文化大革命期间，对佛教寺院进行了大规模的袭击，并对佛教文化提出了批评，但是自1970年末以来，佛教的自由化不断加深，人们对佛教也产生了浓厚的兴趣。寺庙，僧侣和尼姑的数量不断增加。当前，中国前总统江泽民等政客甚至主张在政治对话中利用佛教的美德。但是，中国在立法中强调佛教不应破坏社会或威胁政府权威。

Ji，Z.（2012年）。中国佛教作为一种社会力量：三十年复兴的现实与潜力。《中国社会学评论》 45（2），8-26。

Ji（2012）研究了后毛时代佛教宗教动员的意义，他还发现了佛教在重建宗教，国家与社会之间的联系方面的可能性。他进一步指出，在当前的政治环境中，不允许中国佛教领袖公开宣讲和动员信徒参加社会活动。毫无疑问，佛教思想在微观上已经成为许多中国人的基本思想体系，它构筑了人们的精神世界，并帮助他们树立了个人的身份并理解了世界。尽管从宏观角度来看，佛教的政治参与受到中国政治的严格限制，这使得中国佛教对权威关系的影响较小。在现有的政治环境下，与其他宗教相比，佛教可能更容易获得。然而，从长远来看，由于中国政治不允许，中国佛教几乎没有权力影响民权和社会正义问题。

Yanfei，S.（2011年）。后毛泽东时代的中国佛教生态：轮廓，类型和动力学。社交指南针，58（4），498-510。

Annotated Bibliography

Borchert, T. A. (2006). Educating Monks: Buddhism, Politics and Freedom of Religion on China's Southwest Border.

This article uses Sipsongpanna as an example to analyze how religion and politics work together in minority areas in China. Borchert (2006) studies a monastic education of local institutions and finds out while the traditional form of monastic education remains, a leading group of mainland monks has also established its own Buddhist academy and has established links with transnational Buddhist networks and the Chinese nation Sangha to bring their students abroad for acceptance of Buddhist training. In these cases, monks and novices learn not only how to become monks, but also are required to learn how to become members of a particular community. The author believes that Buddhism is not the source of tension between minority groups and the Chinese government, but rather mediates this relationship in the current political environment. The issue is critical for the project because it reveals that the relationship of Chinese Buddhism and politics should not be violent.  

Friedlander, P. (2008). Buddhism and politics. In Routledge Handbook of Religion and Politics (pp. 23-37). Routledge.

The author proposes that the influence of Chinese politics on Buddhism is mainly reflected in two parts, one is the degree of religious freedom, and the other is the attitude towards Tibetans. During the Cultural Revolution, there were large-scale attacks on Buddhist monasteries and criticism of Buddhist culture, but since the late 1970, the liberalization of Buddhism has deepened, and people have also developed great interest in Buddhism. The number of temples, monks and nuns is constantly increasing. Currently, politicians such as former Chinese President Jiang Zeming have even advocated the use of the virtues of Buddhism in political talks. However, China has emphasized in legislation that Buddhism should not undermine society or threaten the authority of the government.

Ji, Z. (2012). Chinese Buddhism as a social force: Reality and potential of thirty years of revival.Chinese Sociological Review, 45(2), 8-26.

Ji (2012) studies the significance of the religious mobilization of Buddhism in the post-Mao era, he also discovers the possibilities of Buddhism in rebuilding the association between religion, the state, and society. He further points out that in the current political environment, Chinese Buddhist leaders are not allowed to publicly preach and mobilize believers to participate in societal activities. Undoubtedly, in a micro sense, Buddhist thought has become the basic thinking system of many Chinese, which has constructed people's spiritual world and helped them establish their personal identity and comprehend the world. Though from a macro perspective, the political participation of Buddhism is strictly restricted by Chinese politics which makes Chinese Buddhism less impactful on authority relations. Under the existing political circumstances, Buddhism may be more accessible in comparison with other religions. Nevertheless, in the long run, Chinese Buddhism has little power to influence issues of civil rights and social justice because it is not allowed by the Chinese politics.

Yanfei, S. (2011). The Chinese Buddhist ecology in post-Mao China: Contours, types and dynamics. Social Compass, 58(4), 498-510.

Yingfei（2011）通过关注佛教生态学，描述了新中国时期中国佛教生态学的结构。她解释了政治如何影响每种类型群体的发展模式。首先，国家认可的主要佛教寺庙受到空洞化进程的困扰。其次，在当前中国社会和政治环境的干扰下，法律地位Buddhist昧的佛教团体正在蓬勃发展，但面临不确定性。在制度性佛教的边缘，形式多样，包括自派僧侣以及佛教和通俗宗教的混合体，构成了第三种类型。在这种由国家和佛教机构指责的统一教派中，他们被迫从事地下工作。作者进一步指出，在目前的政治环境中很难预测佛教生态学的前景，但他认为中国政府不太可能通过过去的极权主义方法对待佛教，并且宗教发展的社会空间将继续增长。 ，这有利于佛教的发展。

向阳河（2010）。中国佛教的三大变化和中国佛教的完成。尖端，（9），96-99。

本文探讨了中华民国成立后中国佛教在社会主义转型中的状况。作者提到，新中国成立后，佛教在中国政治中的改革有以下几个方面。首先是严格的宗教管理制度。中国佛教协会成立于1953年。这是全国第一个佛教组织。在其领导下，来自世界各地的僧侣参加了政治研究和生产劳动，并按照社会主义改造了佛教。中国佛教协会还作为佛教徒的代表参加了一系列的社会和政治活动，这表明佛教徒和政府处于统一战线，反映了当代中国佛教的成功政治合作；更重要的是，佛教的转型就是佛教徒的转型。这意味着中国共产党通过诸如政治学习，意识形态改革和生产劳动之类的特定措施和运动，在思想和行为层面将佛教徒转变为社会主义者。

哦，K。N.（2000）。道教对华严佛教的影响：以中国佛教的中国化为例。中国佛教杂志，277-297。

By focusing on Buddhist ecology, Yingfei (2011) describes the structure of Chinese Buddhist ecology in the New China. She explains how politics affects the development model of each type of group. First, the main Buddhist temple recognized by the state was plagued by the process of hollowing out. Secondly, under the interference of the current Chinese social and political environment, the types of Buddhist groups with ambiguous legal status are booming, but face uncertainty. On the brink of institutional Buddhism, there are various forms, including self-appointed monks and a mixture of Buddhism and popular religion, which constitute the third type. In this type of united denomination, accused by the state and Buddhist institutions, they were forced to work underground. The author further points out that the prospect of the ecology of Buddhism is difficult to predict in the current political environment, but believes that the Chinese government is unlikely to treat Buddhism through past totalitarian methods, and the social space for religious development will continue to grow, which is beneficial to the development of Buddhism.

Xiangyang, H. (2010). The three major changes of Buddhism in China and the completion of Chinese Buddhism. Cutting Edge, (9), 96-99.

This article explores the situation of Chinese Buddhism in the socialist transformation after the founding of People’s Republic of China. The author mentions that after the founding of New China, there are the following aspects to the reform of Buddhism in Chinese politics. The first is a strict religious management system. The Chinese Buddhist Association was established in 1953. This was the first nationwide Buddhist organization. Under its leadership, monks from all over the world participated in political study and productive labor, and transformed Buddhism in accordance with socialism. The Chinese Buddhist Association also participated in a series of social and political activities as representatives of Buddhists, which indicated that Buddhists and the government were on the united front, reflecting the successful political cooperation of contemporary Chinese Buddhism; More importantly, the transformation of Buddhism is the transformation of Buddhists. It means that the Communist Party of China transforms Buddhists into socialists at the ideological and behavioral level through specific measures and movements such as political learning, ideological reform, and productive labor.

Oh, K. N. (2000). The Taoist influence on Hua-yen Buddhism: A case of the sinicization of Buddhism in China. Chinese Buddhist Journal, 277-297.

本文指出，中国政治对佛教的影响可以体现在佛教的中国化上。佛教的中国化意味着印度佛教传入中国后，在适应中国社会，政治，经济和文化的过程中，演变并发展成为具有自己特色的“中国佛教”中国宗教。由于中国传统文化的丰富和广泛，佛教本身是一个由许多要素组成的复杂系统，中国佛教的中国化呈现出极为复杂的局面，并采取了多种不同的方式和方法。它不仅表现在宗教信仰，哲学理论等方面，而且表现在礼节制度，组织形式和实践实践等许多方面。至于佛教中国化的方式和方法，也可以从不同的方面来理解，例如佛经的翻译，评论和佛经的教学。同时，中国是一个多民族的国家，中华民族是一个多民族的家庭，不同民族的文化传统和习俗不同。因此，正如方立天所说：“印度佛教来到中国并形成了汉代佛教。佛教，藏传佛教，Dai族等地区的佛教在某种意义上也可以说是中国化，藏族化， “佛教的中国化”从思想理论的角度，主要归纳为炼金术神化，儒家化和老庄形而上学三个方面。这个问题之所以重要，是因为它反映了中国佛教的基本知识，以及主要由于中国政治而导致的中国佛教与其他佛教之间的差异。

参考文献：
Borchert，T.A.（2006年）。教育僧侣：中国西南边界的佛教，政治和宗教自由。

Friedlander，P.（2008年）。佛教和政治。在《宗教与政治的劳特里奇手册》（第23-37页）中。 Routledge。

Ji，Z.（2012年）。中国佛教作为一种社会力量：三十年复兴的现实与潜力。中国社会学评论，45（2），8-26。

哦，K。N.（2000）。道教对华严佛教的影响：以中国佛教的中国化为例。中国佛教杂志，277-297。

向阳河（2010）。中国佛教的三大变化和中国佛教的完成。尖端，（9），96-99。

Yanfei，S.（2011年）。后毛泽东时代的中国佛教生态：轮廓，类型和动力学。社交指南针，58（4），498-510。

It is pointed out in this article that the influence of Chinese politics on Buddhism can be reflected in the sinicization of Buddhism. The Sinicization of Buddhism means that after the introduction of Indian Buddhism into China, it evolved and developed into the Chinese religion with its own characteristics, "Chinese Buddhism", in the process of adapting to Chinese society, politics, economy and culture. Due to the richness and broadness of traditional Chinese culture, and Buddhism itself is a complex system composed of many elements, the sinicization of Buddhism in China has presented an extremely complicated situation and has adopted a variety of different approaches and methods. It is manifested not only in religious belief, philosophical theory, etc., but also in many aspects such as etiquette system, organizational form, and practice of practice. As far as the ways and methods of Buddhism Sinicization are concerned, it can also be understood from different aspects such as the translation of Buddhist scriptures, commentary, and the teaching of Buddhist sutras. At the same time, China is a multi-ethnic country, the Chinese nation is a multi-ethnic family, and different ethnic groups have different cultural traditions and customs. Therefore, as Fang Litian said, "Indian Buddhism came to China and formed the Han Dynasty Buddhism. , Buddhism, Tibetan Buddhism, Dai and other regions, Buddhism, sinicization of Buddhism, in a sense can also be said to be Sinicization, Tibetanization, and Sinicization of Buddhism "From the perspective of ideological theory, the sinicization of Chinese Buddhism is mainly summarized into three aspects, such as the deification of alchemy spirit, Confucianization and Laozhuang metaphysics. The issue is important because it reflects the basics of Chinese Buddhism and the difference of Chinese Buddhism from others mainly due to the Chinese politics.

References:

Borchert, T. A. (2006). Educating Monks: Buddhism, Politics and Freedom of Religion on China's Southwest Border.

Friedlander, P. (2008). Buddhism and politics. In Routledge Handbook of Religion and Politics (pp. 23-37). Routledge.

Ji, Z. (2012). Chinese Buddhism as a social force: Reality and potential of thirty years of revival. Chinese Sociological Review, 45(2), 8-26.

Oh, K. N. (2000). The Taoist influence on Hua-yen Buddhism: A case of the sinicization of Buddhism in China. Chinese Buddhist Journal, 277-297.

Xiangyang, H. (2010). The three major changes of Buddhism in China and the completion of Chinese Buddhism. Cutting Edge, (9), 96-99.

Yanfei, S. (2011). The Chinese Buddhist ecology in post-Mao China: Contours, types and dynamics. Social Compass, 58(4), 498-510.

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