站內檢索
The Process of Modernizing Buddhism: Two Thousand Years of Rise and Fall in Human History
When Buddhism was transmitted into China over two thousand years ago, during the time of the Han Dynasty, Daoist ritual techniques and arts for achieving immortality were prevalent. As Chinese Republican-period scholar Tang Yongtong pointed out: During the Han period, other than the major rituals of worshipping heaven, earth, mountains, and rivers, there were many other types of sacrificial worship. Prior to the Qin Dynasty, there was already the belief that one must perform specific Daoist ritual techniques and arts in order evoke higher spiritual powers.
Chan Buddhism During the Times of Venerable Master Yixuan and Venerable Master Hsing Yun: Applying Chinese Chan Principles to Contemporary Society
Linji Venerable Master Yixuan 臨濟義玄 (d. 866) and Fo Guang Venerable Master Hsing Yun 佛光星雲 (1927–), although separated by more than a millennium, innovatively applied Chan teachings to the societies in which they lived to help their devotees discover their humanity and transcend their existential conditions. Both religious leaders not only survived persecution, but brought their faiths to greater heights. This paper studies how these masters adapted Chan Buddhist teachings to the woes and conditions of their times. In particular, I shall review how Venerable Master Yixuan and Venerable Master Hsing Yun adapted the teachings of their predecessors, added value to the sociopolitical milieu of their times, and used familiar language to reconcile reality and their beliefs.
Ciguang Wuen and the Dawn of Shanjia/Shanwai Debate
The Awakening of Faith in the Mahayana and Tiantai Thought in the Sung Dynasty
The Application of Filial Piety Based on the Filial Piety Sutra to Fo Guang Shan Buddhist Order
Humanistic Buddhism: Holding True to the Original Intents of Buddha-Chapter Two: The Humanistic Lifestyle of Buddha
The Buddha lived an extraordinary life. Growing up as the gifted Prince Siddhartha, he mastered the Five Sciences and Four Vedas at a young age. Life inside the palace meant he could have all he desired, including the power to reign over his kingdom. Despite this, he instead drew his attention to the forces of impermanence experienced in life and society such as the significant issues of suffering caused by birth, old age, sickness, and death; discrimination of the caste system; the oppression of power; wealth disparity; and the weak preyed upon by the strong. All these signs of inequality amongst living beings left him perturbed and perplexed.
Humanistic Buddhism: Holding True to the Original Intents of Buddha-Chapter Three: The Core Concepts of Humanistic Buddhism
When the Buddha taught, he constantly acknowledged the different aptitudes of his disciples and amended his approach. Yet, he always taught according to the same set of core concepts. For example, the teachings of suffering, emptiness, impermanence, and selflessness are commonly recognized as the earliest Buddhist teachings. In later periods, Buddhists were encouraged to practice the Six Paramitas, aspire for the Four Immeasurable States of Mind, and realize the Four Universal Vows.
Humanistic Buddhism: Holding True to the Original Intents of Buddha Foreword
“What is your faith?” A asks B. “Humanistic Buddhism.” Answers B. “If your faith is Buddhism, then it’s just Buddhism. Why add ‘Humanistic’?” Asks A again. “Because the founder of Buddhism, Sakyamuni Buddha, was not a god but simply a human being. The uniqueness of Buddhism is that it was founded by a human being, that is why it is called Humanistic Buddhism.”
The Influence of Mahayana on Buddhadasa's Thought
Localization Of Humanistic Buddhism In The West
In Venerable Master Hsing Yun’s diary summary for the latter half of January 1990, a period where he spent his time at Hsi Lai Temple in Los Angeles, we read a record highlighting two important steps in the localization of Humanistic Buddhism in the West: Starting from Hsi Lai Temple we are actualizing the first step of “The Dharma waters constantly flow throughout the five continents”, and the founding of the Buddha Light International Association will further enhance harmonious interaction and exchange between each nation worldwide. Finally, we are not letting down the Patriarch’s intention in coming from the West!(Hsing Yun 1994)
