Buddhism and Society: Indonesian Buddhist Tzu Chi Foundation;

Reforming the Tradition, Answering the Modernity Need

By Widiyono

"Nothing is more valuable than life. The most important thing is to respect life and help
people. The greatest tragedy in life is suffering. If there were no suffering, society would
be perfect. When everyone is happy, only then am I happy. When everyone is healthy,
only then am I healthy. When human suffering ends, my suffering ends."
(Ven. Chen Yen)

Background

There are hardly found any scholars who have written about the relation of
Buddhism with civil society or the practice of civil society in Buddhism, especially in
Indonesian case. Therefore, it is not easy to find any reading materials about it. Actually
there are some kinds of movement within Buddhism in Indonesia which can be
considered as civil society movement. These movement try to answer to those who are
doubtful about the role of Buddhism in society. The clear example is Indonesian Buddhist
Tzu Chi Foundation which is originated from Taiwan. This organization tries to give
contribution in the field of economic and social aspects by empowering civil society. In
this paper, I would like to describe and analyze of how Buddhist Tzu Chi Foundation
play its role in contributing for the wellbeing of people and humanity. This paper at least
try to answer three related question as follows. How does Indonesian Tzu Chi Foundation
reform the early traditions so that Buddhism be more significant for the people and
humanity in Indonesia? How far does Indonesian Tzu Chi Foundation carry out the
practice of civil society? What is the method used by Indonesian Tzu Chi Foundation in
contributing the role to establish the so called civil society in Indonesia?

The objective

The objective of this paper basically is to answer the above mentioned questions.
Especially, it will discuss how Indonesian Tzu Chi Foundation reforms the early
traditions so that Buddhism becomes more significant for the people and humanity in
Indonesia. Further more, it try to see how far Indonesian Tzu Chi Foundation carries out
the ideal practice of civil society. Finally, by exploring the topic we will see the method

1
used by Indonesian Tzu Chi Foundation in contributing the role to establish the so called
civil society in Indonesia.

Methodology
Before writing this essay, first of all collected all the materials taken from books
and articles both in the form of hard copy and soft copies download from the internet.
Most of the books and articles are about Tzu Chi Foundation, Buddhism and the issue of
Buddhism in Indonesia and Buddhism in general. However, most of data are taken from
the internet due to the lacking of books which discuss the relevant topic. I regard them as
important data which then I will analyze according to relevant topic. Moreover, I also
use my own observation among Buddhist people in several places in Indonesia to
understand their religiosity. After I get the all of the data, then I analyzed them in
accordance with topic which I discussed in this essay.

The history of Tzu Chi

Before I analyze the role of the Indonesian Buddhist Tzu Chi Foundation as part
of civil society movement within Buddhism, it is better if I relate The history of Tzu Chi
in brief. Actually this the so-called Tzu Chi organization is originally from Taiwan and
has its main office there. The organization was founded by Ven. Cheng Yen, a Taiwanese
Buddhist nun, on May 14, 1966 in Hualien, Taiwan.1 It is said that she was inspired by
her master and mentor, the late Ven. Yin Shun a significant proponent of Humanistic
Buddhism, who exhorted her to "work for Buddhism and for all sentient beings." 2The
Tzu Chi Foundation, whose name means "compassion and relief," is an international
humanitarian organization and the largest NGO in the Chinese-speaking world.

It was in mountainous Hualien when Ven. Cheng Yen was moved to act by the
poverty and lack of services and decided to set up a charity organization. It started out as
a group of thirty housewives who saved a small amount of money each day to care for
needy families. From these humble beginnings, the group has grown to become a major

1
http://info.taiwan.net.tw/tourbusE/december_page1.html
2
Ibid.

2
civil society actor, with approximately 10 million members around the world, and
chapters in 47 countries.3 The group's core activities span charity, medicine, education
and humanistic culture.4 It provides aid to all people regardless of race, religion or
nationality5. With particularly deep roots in Asia, Tzu Chi is considered one of the most
effective aid agencies in the region.

Until now, Tzu Chi maintains a small number of nuns, and conducts its mission
via an international network of volunteers. The volunteers can be recognized by their
uniforms There are also differing variations of the uniform, each symbolizing a different
aspect of the foundation. New adult volunteers wear a grey shirt instead of the navy blue
shirt. Its youngest members, known as the Tzu Shao, wear pale blue instead of the above
navy blue, while its teenaged and college students wear sky blue. The crest differs
slightly between the groups, with the boat symbol in the center of the adult members, and
a candle in the center for its younger members. Tzu Chi relief workers have been known
therefore as "blue angels" for their distinctive uniform. Occasionally, sometimes Tzu Chi
volunteers have been known to refer to their uniforms as Lan Tian Bai Yun or Blue Sky
White Clouds.

At present Tzu Chi has many sub-organizations, of which the Tzu Chi Collegiate
Association is one of the most prominent. With chapters at universities worldwide, Tzu
Chi Youth allows the university student to be involved with Tzu Chi's work on both local
and international levels. Tzu Chi remains a non-profit organization and has built many
hospitals and schools worldwide, including a comprehensive education system within
Taiwan spanning from kindergarten through university and medical school.

Activities

3
http://www.tzuchi.org.sg/en/News/2011/20110426.html
4
http://www.us.tzuchi.org/usa/home.nsf/Print/Type1k14160
5
http://www.rwcspgh.org/Administration/Introduction/introduction_eng.html

3
 At present Tzu Chi has built and operates many hospitals and universities around
the world. The organization's outreach efforts range from visits to nursing homes to
providing bone marrow surgery, as well as offering items such as washing machines to
struggling single mothers. Tzu Chi operates its own television channel, "Da Ai" network,
along with its own news and television programming. It has also established Chinese
schools abroad, such as in Australia and the US, which teach not only Chinese and sign
language, but also the ways of compassion and community service.

Mission

While the Tzu Chi Foundation has Buddhist origins and beliefs, the organization
is also popularly known for its selfless contributions to society in numerous ways in the
areas of Charity, Medicine, Education, and Culture. The official motto, or concept behind
Tzu Chi Foundation is the "Four endeavors, eight footprints". The eight footprints are
charity causes, medical contributions, education development, humanities, international
disaster assistance, bone-marrow donation, community volunteerism, and recycling.

There is an interesting excerpt from the Official Tzu Chi Global Website, says the
following:

We work in missions of Charity, Medicine, Education and Culture with the spirit
of sincerity, integrity, trust, and honesty. We believe in the equality of all beings
and the Buddha-nature potential in every person. Through charitable hearts, the
privileged obtain blessings and joy, and the impoverished receive security and
peace.6

The logo

6
http://anteaterstzuching.weebly.com/raquo-about-us.html

4
 The logo contains the pictures of Ship, Eight Petals and lotus fruit.

The Ship on the logo represents that Tzu Chi steers a ship of compassion to save
all beings that suffer. And The Eight Petals represent the Noble Eight Fold Path in
Buddhism that Tzu Chi members use as their guide. Thus, it is expected that we can make
the world a better place by planting good seeds. Only with these seeds can the flowers
bloom and bear fruit. A better society can be created with good actions and pure
thoughts.

The Noble Eightfold Path which is supposed to guide Tzu Chi members consist of
Right View, Right Thought, Right Speech, Right Behavior, Right Livelihood, Right
Effort, Right Mindfulness, and Right Concentration. The Noble Eightfold Path is
considered in Buddhism as a path to attain liberation from suffering.

Non-political organization

Due to the organization's apolitical stance, Tzu Chi has been allowed by the
Chinese government to carry out charity work in the country. Tzu Chi's involvement in
China began in 1991, when it undertook relief operations after severe floods hit central
and eastern China. Since then, the group has built schools, nursing homes and entire
villages, including infrastructure in poor inland areas, such as Guizhou province.7 In
carrying out these projects, Tzu Chi volunteers abide by the rules of "No politics, no
propaganda, and no religion.8

7
http://taipei.tzuchi.org.tw/tzquart/book/book1/book1.htm
8
Ibid

5
 Over the past twenty years, 28 provinces, municipalities and autonomous regions
in China have received aid from Tzu Chi. This aid has taken many forms, including
infrastructure projects (such as rebuilding schools and villages after the Sichuan
earthquake and installing water cisterns in Gansu and Guizhou provinces); relief work in
poverty-stricken areas and winter-time distributions of rice, cooking oil, blankets and
jackets; social programs, such as home visits to the needy and providing scholarships to
low-income students; medical missions, such as bone marrow donation and free clinics;
and promotion of environmental protection and recycling.9

In March 2008, Tzu Chi became the first organization represented by a non-
Mainland resident to be registered with the Chinese government. That year also marked a
watershed moment for humanitarian work in China. In the aftermath of the devastating
2008 Sichuan earthquake, Tzu Chi immediately sent food, blankets and medical aid to
survivors, while volunteers in China set out for the disaster zone.10 Tzu Chi was also one
of the few organizations the Chinese government allowed to bring in aid workers from
overseas to join the relief effort. With the motto "First to arrive, last to leave," the
organization has continued with long-term reconstruction work in Sichuan, and by 2010,
had rebuilt thirteen schools in the region.11

After many years of quiet but sustained work, in August 2010, Tzu Chi became
the first overseas NGO to receive permission from the Ministry of Civil Affairs to set up
a nationwide charity foundation. The foundation received the China Charity Award from
the Ministry of Civil Affairs for its work in promoting the well-being of society and
relieving the suffering of the needy in 2006 and again in 2008.12

Despite initial hesitance among the public, Ven. Cheng Yen has continued calling
for building a "Bridge of Love" between China and Taiwan, believing that Great Love
transcends all national, religious and racial boundaries.

9
http://tw.tzuchi.org/en/index.php?option=com_content&view=article&id=647%3Atzu-chi-opens-chinas-
dirst-overseas-ngo-office&catid=77%3Amissionofcharity&Itemid=177&lang=en
10
http://www.chinapost.com.tw/taiwan/national/national-news/2008/05/16/156647/p2/Jets-lift.htm
11
Ibid
12
Ibid

6
The branches

Today, there are Tzu Chi branches and associations all over the world, in Japan,
Hong Kong, Malaysia, Singapore, Indonesia, the Philippines, Thailand, Vietnam,
Australia, New Zealand, South Africa, England, Austria, Canada, the United States,
Brazil, Argentina, Paraguay, Laos, Lesotho, and other countries.

Indonesian Buddhist Tzu Chi Foundation

In Indonesia, the Buddhist Tzu Chi Founation has a name Yayasan Buddha Tzu
Chi Indonesia. It was established in 28th of September 1994.13 It can be said that it is one
of the branches of Buddhist Tzu Chi Foundation originated in Taiwan. In Indonesia, the
main office of this organization is the following address:

Kantor Pusat Tzu Chi :

Gedung ITC Mangga Dua lt. 6
Jl. Mangga Dua Raya Jakarta 14430
Jakarta 14430
Telp. (021) 601 6332
Fax. (021) 601 6334

At present the foundation has many branches around Indonesia like in Aceh,
Lampung, Bali, Makasar and other places. Basically the main of office and its brances in
Indonesia can be accessed in this website address; http://tzuchi.or.id/KP.php.

Some of the activities

Like the mission of its main office in Taiwan and Jakarta, those branches
basically have the same mission and activities in doing humanitarian activities. There
have been many activities which have been done by the Indonesian Buddhist Tzu Chi
Foundation in Indonesia. For example, after tsunami in Aceh, this organization helped to
build houses and mosques in the area.14 Moreover, recently the organization also support
the victim of Merapi eruption in Yogyakarta. Furthermore, the organization also built
rumah susun or housing for those are in need in Cengkareng, Penjaringan, Meulaboh, and

13
Dunia Tzu Chi, Vol. 7. No. 4. Septermber –Desember 2007. p. 3
14
http://reliefweb.int/node/186070

7
Aceh. 15 All of the housing are given by the name Perumahan Cinta Kasih Tzu Chi. In
addition to this organization also built a school by name Sekolah Cinta Kasih Tzu Chi in
Cengkareng. The other thing, the organization also built a hospital with the name RSKB
Cinta Kasih Tzu Chi which is also in Cengkareng.16 Indonesian Buddhist Tzu Chi
Foundation also built a centre for recycle good as part of the contribution for preserving
environment which is established in Cengkareng, Kelapa Gading, Tangerang, and
Surabaya.17 There are still many countless social activities which have been done by the
organization in Indonesia. It is especially to prove its motto “Setiap detik berjuang untuk
kebajikan” (Every second is dedicated to do meritorious deeds).

A Reformer of Earlier Traditions

The existence Buddhist Tzu Chi Foundation in Indonesia basically not only brings
benefit for Buddhist people, but also for other group of people. Especially, this
foundation works transcending all national, religious, racial and any form of boundaries.
It can be said that the foundation is a reformer of earlier traditions within Buddhism
itself.

In the earliest stage of historical development, Indonesian Buddhism tended to

fall in sectarian concepts in which it became the source of disunity among Buddhist
people themselves. As we know, in Indonesia there are three of Buddhist monastic
organizations people , namely Sangha Theravada Indonesia, Sangha Mahayana
Indonesia, and Sangha Agung Indonesia. In addition, in spite of small in number, there
are about seven Buddhist schools existing in Indonesia like Theravada, Tantrayana,
Mahayana, Tri Dharma and so on. In such a situation, each school or group only worked
for the benefit its own school or organization. Sometimes, there was some kind of
suspicion that other schools will convert their people to their school. Thus, there were
cases in which Buddhist people in Indonesia did not live harmoniously among them.
Especially, in the early President Suharto’s regime, there was tension within Buddhism in
accommodating the concept the first precept of Pancasila which refer to the belief One

15
http://tzuchi.or.id/KP.php
16
Ibid
17
Ibid

8
and Only God. Each school had its own response about it, and then conflict within
Buddhist community was unavoidable, thought this time at present it has been resolved.

Based on the above mentioned narration, the existence of Buddhist Tzu Chi
Foundation in Indonesia not only becomes the uniting factor among Buddhist people
here, but also it is successful in bringing Buddhism in accordance with social and modern
contexts. Buddhism which basically emphasizes on the practice of universal love and
wisdom is implemented here in more contextualized ways. The sectarian way of thinking
is gradually changed to be more inclusive or universal in characteristics. Each Buddhism
finally is ready to work together only with other Buddhist group, but also with other
people from different backgrounds. Moreover, now people realize that practicing the
Buddha’s teaching is not only for fulfilling self-interest, but also should consider the
interest of humanity. Thus, in the earlier stage of history of modern Buddhism which
might just emphasize on meditation, charity and other religious activities for personal or
communal purpose, finally it has transformed to be more wider in its scope.

Carrying out the implementation of the practice of Civil Society

As I have mentioned above, Indonesian Buddhist Tzu Chi Foundation has done
many activities in doing humanitarian works. Its activities transcending religious, racial
and other constructed boundaries clearly shows that it does not have political interest in
doing its activities. What I mean by not having political interest, all the activities related
to Tzu Chi foundation does not intend to get political power in the state. In fact, it only
does humanitarian works which obviously many who get benefit from the foundation.
There may be many who try to define the meaning of civil society. However the
definition made by the World Bank is probably the most understandable. In its website,
the World Bank defines civil society as follows;

“the term civil society refer to the wide array of non-governmental and not-for-
profit organizations that have a presence in public life, expressing the interests
and values of their members or others, based on ethical, cultural, political,
scientific, religious or philanthropic considerations. Civil Society Organizations
(CSOs) therefore refer to a wide of array of organizations: community groups,
non-governmental organizations (NGOs), labor unions, indigenous groups,

9
 charitable organizations, faith-based organizations, professional associations, and
foundations”.18

It is said also stated that such a definition is developed by a number of leading

research centers of the bank.19 Based on the definition, then we can say that undoubtedly
the activities done Indonesian Buddhist Tzu Chi Foundation can be considered as the
implementation of civil society. It fulfills the characteristic of of non-governmental and
not-for-profit organizations which have a presence in public life, expressing the interests
and values of their members or others, based on ethical, cultural, political, scientific,
religious or philanthropic considerations. Moreover, the Tzu Chi also refer to a wide of
array of organizations: community groups, non-governmental organizations (NGOs),
charitable organizations, faith-based organizations, professional associations, and
foundations. In addition to this, as stated by Helen James in her Civil Society, Religion,
and Global Government, it may be a common practice to view the term, ‘civil society’ as
delineating a distinct private realm separate from church and state, and based on the
sanctity of private property rights and the workings of the market, but contemporary
writers are again identifying close relationships between ‘civil society’ and the world’s
varied religious cultures.20 Furthermore, she also recognizes that in contemporary
academic explorations, ‘civil society’ includes, but is not limited to, non-government
organizations involved in service delivery and advocacy activities, charitable
organizations, private foundations, professional associations, social movements, activist
networks.21 In addition she also identifies that the key common denominator with all
these groups is that they be ‘not for profit’, and seek to achieve their objectives through
non-violent methods.22
Thus, based on such a clarification, Indonesian Buddhist Tzu Chi Foundation is a
way to implement the activity of civil society. The activities done by foundation
irrespective of building hospital, schools, and other charity activities, all of them are not

18

http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/CSO/0,,contentMDK:20101499~menuPK:2447
52~pagePK:220503~piPK:220476~theSitePK:228717,00.html
19
ibid
20
James, Helen,. 2007. Civil Society, Religion, and Global Government . London and New york:
Routledge. P. 2
21
Ibid. p 3
22
ibid

10
for the sake of profit oriented. In addition, the foundation also based their activities on the
teaching of Buddhism emphasizing universal love and compassion, including to animals.
The other thing, it is carried out in a very professional way of a non-governmental
organization. There is neither government nor political participation which invovlve in
the activity of Indonesian Tzu Chi Foundation. In fact, it helps the government or the
country to solve problems existing in the society.

Method used by Indonesian Buddhist Tzu Chi Foundation

The method used by Indonesian Buddhist Tzu Chi Foundation is basically the
same like other Tzu Chi foundation in other countries which always emphasizes on
professionalism, voluntarinism, and egalitarianism. First of all, the foundation recruit
those who are interested to be volunteers. Those who are interested to be volunteers of
Tzu Chi, they must have an ambition (cita-cita) which is in line with Ven. Cheng Yen’s
ideal ”Universal Love and Compassion”. It said that by having the kind of ambition
combining with sympathetic joy and equanimity, it will make a strong base for the
foundation. By having universal love and compassion, all of the volunteers are ready to
help the people, so that those people will be happy. Moreover, the strict observance of
practicing moral principles, it will also make the volunteers know of how to be
responsible in doing all the activities. All of these should be started from one’s
conscience

So, to be volunteers for Indonesian Buddhist Tzu Chi Foundation, they have to
fulfill certain requirements. The requirements to be volunteers are as follows;23

1. One must have willingness to dedicate one’s life without any self-
interest based on the principles and philosophy of Tzu Zhi.
2. One should join socialization to be the candidate of a Tzu Chi
volunteer held every first Saturday of every month at 13.00 – 15.00
WIB in Gedung ITC Mangga Dua or in any other branch of Tzu Chi
foundation in Indonesia.

By doing such a method, it is really a way to empowering the civil society to

solve any problems which may occur around the people. The kind of empowerment of

23
http://www.tzuchi.or.id/s_tenaga.php

11
civil society is really suitable especially for Indonesian case which is susceptible of
natural disasters (rentan bencana) like earthquake, volcano eruption and so on. Indonesia
which is pluralistic in many aspects, should be resolved in the more egalitarian aspects
than in exclusive perspective. As we expect, what are needed in the disasters are those
who really want to work sincerely without any personal gain or self-interest.
So, based on such a clarification, in serving humanitarian works, it should
transcend beyond any self-interest and personal motive. In fact, it always recognizes the
human drawback which tends to fall to fulfill individual driving force, such as greed, ill
will and so on. Thus, the method of recruitment of Tzu Chi volunteers basically to
overcome such a kind of tendency. Thus, it is agreeable when David Loy says in his A
Buddhist History of the West, Studies in Lack, “In my contemporary Buddhist terms,
civil society must again be recognized as that dimension of our lives where we work
together to reform society so that it does not objectify greed, ill will, and ignorance in
institutions, but instead empowers us to understand and address our lack.”24

Answering to the question of Modernity

The existence of Indonesian Buddhist Tzu Chi Foundation is in a way to answer

the question of modernity. In the earlier form, there may be concepts formulated by the
Buddha, as the founder of Buddhism, with regard to certain problems. In such a case
there is a need to reinterpret and reformulate what the Buddha or Buddhist scripture
states in solving various problems in this modern era. In my view, Indonesian Buddhist
Tzu Chi Foundation like other socially engaged Buddhist organization, has managed to
do such kind of job. In fact, the Indonesian Buddhist Tzu Chi Foundation not only
reformulates the concepts stated in the Buddhist scripture, but also implements them in
the real life.

In this case, Robert N. Bellah who has worked to comprehend Buddhism’s

response to modernity can be an instrument to understand about Indonesian Buddhist Tzu
Chi Foundation, as one form of the movements of Socially Engaged Buddhism.

24
Loy, David. 2002. A Buddhist History of the West, Studies in Lack. Sate University of New York Press.
P. 169

12
According to Bellah, Buddhism has tended to respond to modernity in two ways. 25 In his
view, one of the methods is the method used by which what he called “neo-traditionalist”
which strive to keep change to a minimum while also using modern ideas and methods in
their defense of traditional values.26 The other method is what he refers to as reformist
who tends to promote creative interpretation as a return to early teachers, texts, a
rejection of most of intervening tradition, and an interpretation of pristine teaching as
social reform and national regeneration. 27 Based on this typology, he says that any form
of socially engaged Buddhism is in the second category. 28 So we can say that what Tzu
Chi Foundation has done can be included in the second category, namely to reform the
early traditions as a response to modernity.

Similarly, C. Julia Huan in her essay The Buddhist Tzu Chi Foundation of Taiwan
is also in the same view with Bellah. In the eassy, she says thus;

I have argued everywhere that Tzu Chi manifest itself not only as an example of
engaged Buddhism, but also as a case of engaged Buddhism’s response to
globalization: that it adapts its efforts to globalization and hence bring Buddhist
symbols to the global arena; and, at the same time, as Tzu Chi become an
international religious organization, it suppresses the territorial boundaries of the
increasingly ambiguous international status of Taiwan, where Tzu Chi
headquarters are based.29

Thus, it is in such a response that Indonesian Buddhist Tzu Chi Foundation

response to modernity. In many cases, those who involve in this foundation have to make
create interpretation so that Indonesian Buddhism will be more relevant in this modern
era. Therefore, when they involve with any kind of humanitarian works such as helping
building the mosques, building hospital and schools, and other thing in Indonesia, it is
due the result of reforming the earlier traditions which they hold to.

25
Christopher S. Queen, Sallie B. King. 1996. Engaged Buddhism: Buddhist liberation movements in Asia.
State University of New York Press. P. 435
26
Ibid.
27
Ibid.
28
Ibid.
29
Edited by Christopher Queen, Charles Prebish, and Damien Keown. 2003. Action Dharma New Studies
in Engaged Buddhism. p. 137

13
 However, there is something which may need further exploration about what the
foundation has done to prevent any forms of crime in Indonesia. So far the foundation
only work on philanthropic activities, but there is no clear effort in preventing people
from doing any criminal deeds. In other words, it seems that the foundation so far never
has an attempt to prevent people from doing any criminal act like corruption, nepotism
and other form of criminal actions. Perhaps, it may be related to one of characters of the
foundation which is apolitical, therefore the foundation seems never try to solve the
problems.

Conclusion

I hope I have discussed about the role of Indonesian Buddhist Tzu Chi Foundation
clearly in this essay. Based on the discussion above, basically we can say that Indonesian
Buddhist Tzu Chi Foundation is one of the contribution of Buddhist people in Indonesia
to establish what is called civil society. The foundation is really non-profit oriented, and
it works as a Non Government Organization based on Buddhist teachings. In its
contribution to serve humanity, it transcends religious, racial and any form of boundaries.
Although it is actually Buddhist based organization, it not only for the development of
Buddhism, but also for other aspects as well. There is a clear evident that this foundation
also help to build mosques in several part of Indonesia. Taking the concept of universal
love and compassion to all sentient beings derived from the Buddhist principle, the
foundation carries out the practice of civil society. Of course, those people who work
under the foundation may have reformulated the Buddha’s teaching as a response to
modernity and globalization. However such an attempt really gives significant values. It
seems that they have understood about the necessity of having “a prophet” who
understand the need of modern problems. Thus, basically we can say that every
generation should have its own prophet, because such a prophet will comprehend the
problems of her or his generation.

14
References:

Christopher S. Queen, Sallie B. King. 1996. Engaged Buddhism: Buddhist Liberation

Movements in Asia. State University of New York Press.

Dunia Tzu Chi, Vol. 7. No. 4. Septermber –Desember 2007.

Edited by Christopher Queen, Charles Prebish, and Damien Keown. 2003. Action
Dharma New Studies in Engaged Buddhism. University of New York Press.,

James, Helen,. 2007. Civil Society, Religion, and Global Government . London and New
york: Routledge.

Loy, David. 2002. A Buddhist History of the West, Studies in Lack. Sate University of
New York Press.

http://anteaterstzuching.weebly.com/raquo-about-us.html

http://info.taiwan.net.tw/tourbusE/december_page1.html

http://reliefweb.int/node/186070

http://taipei.tzuchi.org.tw/tzquart/book/book1/book1.htm

http://tw.tzuchi.org/en/index.php?option=com_content&view=article&id=647%3Atzu-
chi-opens-chinas-dirst-overseas-ngo-
office&catid=77%3Amissionofcharity&Itemid=177&lang=en
http://tzuchi.or.id/KP.php

http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/CSO/0,,contentMDK:2010149
9~menuPK:244752~pagePK:220503~piPK:220476~theSitePK:228717,00.html
http://www.chinapost.com.tw/taiwan/national/national-news/2008/05/16/156647/p2/Jets-
lift.htm

http://www.rwcspgh.org/Administration/Introduction/introduction_eng.html

http://www.tzuchi.or.id/s_tenaga.php

http://www.tzuchi.org.sg/en/News/2011/20110426.html

http://www.us.tzuchi.org/usa/home.nsf/Print/Type1k14160

15