在第二次世界大戰後，佛教日益成為東亞諸國經濟發展和社會繁榮的推動力量。日本、韓國的佛教為了適應戰後的變化都作了自我的調整，提出了「世俗化（人間化）、現代化和科學化（理性化）」的道路，並從教義、組織、儀式和宗教行事等方面，都作了一系列的、深入的改革，以適應經濟的發展和社會的改革。外蒙、俄屬亞伯利亞地區的喇嘛教在擺脫冷戰影響後，迅速得到了恢復和發展，大批寺院已恢復或重新建立起來，佛教的歷史文物也由國家博物館歸返寺院，佛教在政治和社會生活中表現出十分活躍，湧現出了不少佛教的政黨和社會團體，佛教的意識形態正在指導著人民的精神活動。 　　總之，佛教在東亞地區的職能已由原來的宗教或個人精神解脫日益深入到社會、文化生活等各個方面，與政治經濟結下了不解之緣，佛教的道德、倫理正在轉變成為社會公德或職業道德。東亞的佛教徒正在為世界和平、經濟繁榮、實現民族權利和人民民主、改善生態環境等等，作出不懈的努力。

　　　　　After the Second World War, Buddhism has been becoming the driving force of economical development and social prosperity in East Asia. The Buddhism in Japan and Korea, for adapting the change after the war, has made self-adjustment and suggested the road of “secularization, modernization and rationalization.” It also made a serial in-depth reform in the fields of doctrine, organization, ritual and religious activities in order to adapt the economical development and social reform. Ridding of the cold war influence, the Lamaism in Outer Mongolia and Russian Siberia has restored and developed rapidly. Lots of Buddhist monasteries have been renovated or rebuilt. The historical articles of Buddhism have been returned to monasteries by national museums. Buddhism has performed very actively in politics and social life. Many Buddhist political parties and social organizations have emerged. The Buddhist ideology is guiding people’s spiritual activities. 　　In short, the role of Buddhism in East Asia has penetrated deeply the society, culture, people’s lifestyle and other areas, not only the traditional religion or individual spiritual liberation. It has made an undissolved connection with politics and economy. The Buddhist morality and ethics have been transforming to become social public morality and professional morality. The Buddhists of East Asia are making untiring effort to work for world peace, economical prosperity, national rights, people’s democracy, ecological environment, etc.