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Preliminary Study on Venerable Master Hsing Yun’s Educational Leadership Style
Over the past fifty years, Venerable Master Hsing Yun has promoted Humanistic Buddhism in Taiwan, and has been devoted to the cause of schooling and education. He has been a prominent educator, having established a large number of education institutions, including comprehensive universities, secondary schools, elementary schools, and kindergartens. His style of educational leadership can be summarized as: (1) rooted in Humanistic Buddhism, (2) with a passion for education, (3) good at fundraising for building schools, (4) skillful at appointing specialized professionals to run schools, (5) caring for disadvantaged students, (6) leading in teaching innovation, (7) holding the teaching profession in high esteem, and (8) focused on rebuilding the humanities.
Encountering the Extraordinary: Meeting Master Hsing Yun 我的老朋友—話說星雲大師
Humanistic Religion From Guodian to Vimalakirti
This paper will argue that the term “Humanistic Buddhism,” which Venerable Master Hsing Yun describes as central to all of Buddhism, is also fundamental to Chinese religion as a collective group. Such an expansion is in keeping with the spirit of his recent publication 365 Days for Travelers: Wisdom from Chinese Literary and Buddhist Classics. Here we see an enlargement of humanism to include a general assessment of Chinese culture. It because of this expansion that this paper uses the term “Humanistic Religion” instead of “Humanistic Buddhism.” Crucial support for the centrality of humanism to Chinese religion comes from it being expressed with the greatest clarity and earliest date in the recently excavated Guodian corpus (郭店楚簡). As such, Guodian represents a missing link between Buddhism and other pre-Han religious systems. Venerable Master Hsing-yun sees Humanistic Buddhism as a system that has particular utility for overcoming divisions; as such it is interested in developing the linkages with indigenous Chinese religion that I will be detailing in this paper. Specifically, Humanistic Buddhism: Holding True to the Original Intents of Buddha, states that the schisms which arose after the passing of the Buddha can be overcome with humanism. In the publications by Fo Guang Shan I have reviewed so far, however, recently excavated manuscripts have not been considered and this will one of the contributions of this paper.
Humanistic Religion: From Guodian to Vimalakirti
This paper will argue that the term “Humanistic Buddhism,” which Venerable Master Hsing Yun describes as central to all of Buddhism, is also fundamental to Chinese religion as a collective group. Such an expansion is in keeping with the spirit of his recent publication 365 Days for Travelers: Wisdom from Chinese Literary and Buddhist Classics. Here we see an enlargement of humanism to include a general assessment of Chinese culture. It because of this expansion that this paper uses the term “Humanistic Religion” instead of “Humanistic Buddhism.” Crucial support for the centrality of humanism to Chinese religion comes from it being expressed with the greatest clarity and earliest date in the recently excavated Guodian corpus ( 郭店楚簡). As such, Guodian represents a missing link between Buddhism and other pre-Han religious systems. Venerable Master Hsing-yun sees Humanistic Buddhism as a system that has particular utility for overcoming divisions; as such it is interested in developing the linkages with indigenous Chinese religion that I will be detailing in this paper. Specifically, Humanistic Buddhism: Holding True to the Original Intents of Buddha, states that the schisms which arose after the passing of the Buddha can be overcome with humanism.2 In the publications by Fo Guang Shan I have reviewed so far, however, recently excavated manuscripts have not been considered and this will one of the contributions of this paper.
星雲大師的一生
星雲大師的一生 Buddhism in Every Step: The Life of Master Hsing Yun
