Marshall describes how the rise of literacy and of the middle class around the world has allowed ordinary believers of many religions to read the scriptures of their faith for themselves and understand their beliefs in a purer and more accurate form. As a result Orthodox Buddhism has grown in Taiwan. But, claims Marshall, ‘Chinese still see a contradiction between Buddha’s idea of compassion and the family practices of the Buddha. They usually choose, therefore to interpret Buddhism in terms of Chinese culture, not the other way around. Taiwan Chinese have built more Buddhist temples per capita than anyone else in the world but when surveying Taiwanese beliefs Marshall found most Taiwanese, ‘had positive feelings towards Siddhartha’ but ‘when asked the purpose of life, few if any said “to escape suffering” “to attain detachment” or “to enter nirvana”. When asked, “What happens after death,” few even mentioned reincarnation. The only part of the Four Noble Truths that seem to have stuck in most minds was the idea of right conduct, thought and attitude, which in any case Chinese believed long before Buddhism came to China.’

Wang Jung-Chang describes how from the 1970’s Taiwan saw the development of a different emphasis in Buddhism from the meditation of Chan and the chanting of Pure-Land. Rather than an emphasis on the internal Taiwanese Buddhists shifted their focus to external charitable acts and involvement in society. Rather than being a religion concerned only with the individual the emerging new Buddhist leaders called for building a “Pure Land” in this world. They placed a strong emphasis on involvement in humanitarian works in society such as relief and medical work. This has changed the image of Buddhism and resulted in many becoming regular donors to Buddhist funds despite having little interest in or understanding of Buddhist teaching. The Tsu Chi foundation has been particularly noted for this emphasis (see below). In addition to charitable work and involvement in society Taiwan Buddhism has actively sought to encourage the study of Buddhism. Buddhist Universities where secular subjects may be studies in a context where Buddhist teaching is actively promoted, Prominent teaching conferences attracting international Buddhist speakers, and small group studies at a local level have all been used as strategies to promote Buddhist teaching. Buddhism is studied at Doctoral level at the various Buddhist universities and top Buddhist scholars often gain graduate degrees at prestigious foreign Universities in Religious Studies Departments. In contrast many Christian academics obtain their Doctoral degrees from North American Seminaries whose Academic qualifications are often not accepted by Taiwan’s secular academia. Various Buddhist groups have extended their teaching strategy to involve the popular media. In addition to many free magazines and newsletters, Radio and most prominently cable TV channels are used to promote Buddhist teaching. Buddhist groups employ top professionals in management roles and through careful image management in the media have achieved recognition and approval by the Taiwanese public .

The Majority of Taiwan’s grassroots people, perhaps 70% of its 23M population are believers in Chinese folk religions. These believe in a host of gods arranged in a heavenly hierarchy similar in structure to the ancient Chinese court. Folk religion, which mixes ancestor worship in the home, offerings to ghosts, temple worship and the use of spirit mediums, is behind most of the significant festivals in Taiwan. Many adherents mix Buddhist ideas with a folk religion worldview seemingly unconcerned by the contradictions. Many in Taiwan will call themselves Buddhists when in fact their real belief are in folk religions for which no adequate term exists in Chinese to describe adherence. One of the roots of this confusion may lie in the Japanese attempt to suppress Chinese religions during the 50 years that they governed Taiwan. At this time to prevent closure many folk temples installed Buddhist statues and called themselves Buddhist temples . In many homes today it is common to see a Buddhist statue alongside the ancestor tablets with pictures of Folk gods in the background. This syncretism makes it hard to define who is a true Buddhist in Taiwan. Nann Sugg point out:

“The average Chinese worshipper will identify himself as a Buddhist even though the temple where he most frequently worships doesn’t have a single Buddhist statue in it”

Without doubt Buddhism is growing in Taiwan and Taiwan Buddhist organizations are playing a significant role in the promotion of Buddhism worldwide. Fifty years ago as most people in Taiwan looked to the West as the source of all progress Buddhism had the low image of the poor uneducated monk with nothing to offer a society looking to modernize. Today Buddhist organizations are affluent and are sending priests to gain PhD’s in philosophy at prestigious universities in the west. They are making impressive use of media and information technology and have even adapted such traditional Christian activities as weekend retreats for lay people, children’s camps and cell groups for their own use. Taiwan is the only Asian country where ordination of women as Buddhist nuns is fully accepted and as a result women play a prominent role in Taiwan’s Buddhism. Since 1990 Tantric Buddhism has grown in popularity and monks exiled from Tibet have moved here as missionaries (some even training at the same language school used by Christian Missionaries).