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佛光山長老口述史 見證星雲大師70載弘法足跡
大眾不同的視角認識人間佛教，認識大師一生為佛教盡形壽、獻生命的身心奉獻，祈願讀者皆能從中感受到一代大師利他的精神，繼續將行佛的偉業傳播下去。 佛光悅讀網： 《心定和尚訪談錄：行佛——以師心為己心》佛光文化悅讀網 (fgs.com.tw) 《蕭碧霞師姑訪談錄：跨世紀的追隨——我生命裡的良師》佛光文化悅讀網 (fgs.com.tw) 為緬懷佛光山開山星雲大師開創佛光教團歷史，同時為人間佛教的行者撰寫記錄，保留人間佛教發展重要的口述史料，佛光山人間佛教研究院2023年推出《佛光山口述歷史》，在人間佛教研究院院長妙凡法師及副院長妙廣法師帶領下，採訪團隊先以佛光山開山長老為主要採訪對象，經邀請獲得慈惠法.....
蘭卡斯特教授新著《邂逅佛教》 英文原文版 8月推出
書中還精心配有32張彩色插圖，圖文並茂的視覺效果，使整本書更加生動，讓讀者在文字與插圖的交織中，感受佛法的智慧啟迪。 蘭卡斯特教授特別將本書題獻給佛光山開山祖師星雲大師，以紀念兩人近半世紀來超越時空與文化語言的深厚友誼，這份珍貴的友誼展現佛法作為心靈深處共鳴與理解的橋梁。本書特邀佛光山住持心保和尚、佛光山長老慈惠法師、美國西來大學校長謝明華撰序推薦，意義尤其深遠。 《邂逅佛教》是一本融合智慧與慈悲的佳作，適合每一位希望在當下社會中找到內心平靜與人生智慧的讀者閱讀。中文譯本將於2025年9月推出，期待能與中文讀者共享這份珍貴的智慧。 洽購：https://www.fgsbooks.com.tw/.....
論《佛教叢書9‧藝文》的選文標準及思想內涵
《佛教叢書》由星雲大師編纂，希望人們能通過這套代表性叢書完整了解佛教的思想體系，其中《藝文》是佛教文學選本。與歷代的佛教文學選本相比較，《藝文》有鮮明的特點，星雲大師的選文標準體現了他的佛學思想和文學觀念。本文擬從三個方面進行分析：一、《藝文》的文獻來源，其中的作品大部分出自僧侶之手，還有不少非僧人作者，但作品被收入佛教典籍；另外有一部分作者既非僧人，作品也未被收入佛教典籍。二、《藝文》的選文標準整體而言體現了佛法世法的圓融，大部分作品展現佛理；少部分關乎世俗倫理；藝術價值、能否流傳也是他的選文標準。三、《藝文》作品體現的人間佛教思想，通過具體文本，分析其中涉及的苦、忍辱、孝等人間佛教思想。
Situating Buddhist Modernism within a Global Context: The Global Spread of Fo Guang Shan
Only in the last decades has modern Buddhism become a serious topic of academic investigation. Today, however, the field is flourishing. Modern Buddhism in its many forms is studied in many languages and disciplines. Despite this recent advancement, the subject of investigation is not always that clear. What are we talking about when we are speaking of modern Buddhism? This paper aims to tackle this question by considering the global spread of Fo Guang Shan from a transnational perspective. Transnationalism describes a recent advance within the social sciences and humanities to move away from a research approach that examines its object of interest solely by placing it within the context of one nation state. In contrast to the notion of “international,” which according to the transnational perspective refers to the relationship between states, “transnational” refers to the sustained linkages and ongoing exchanges among non-state actors that cross national borders. Thus, if we apply the transnational lens to the study of modern Taiwanese Buddhism, it follows that instead of examining the religion by solely placing it within the boundaries of the ROC, we also consider the many border-crossings, linkages, and movements between Taiwan, China, Japan, Southeast Asia and the rest of the world that have together shaped its current state.
A Contemporary Artist’s Expressions of Buddhas & Pure Lands in the Human Realm
In Taiwan’s Socially Engaged Buddhist Groups, David Schak and Hsin-Huang Michael Hsiao (2005) highlighted a new religious phenomenon in Taiwan: the rise of socially engaged Buddhism, with Buddhist groups committed to working for the improvement of society and the well-being of the needy and the sick. The tremendous expansion of Buddhism in Taiwan, especially in the category of a local socially engaged type, is termed renjian fojiao (人間佛教 which translates directly as “terrestrial” i.e. “this-world” Buddhism), or expressed as “engaged” or “socially engaged.” Another frequently used phrase is rushi (入世 “entering” or “being in” the world), in contrast to chushi (出世 “leaving the world”)—mirroring a belief that the Pure Land is this earth, and their goal to purify it.
Greed, Desire, and the Universal Need for Master Hsing Yun's Humanistic Buddhism: A View from the United States
Greed. We all know greed is a problem. U.S. citizen Bernie Madoff’s successful investment fund attracted wealthy investors. Every year his returns on investment were much larger than those of other funds. In the end it turned out that he was not investing his customers’ money at all. Instead, he was running a Ponzi or “pyramid” scheme, paying off the investors who withdrew their money with the money he was taking in from new investors. While the Ponzi scheme was going strong, he was the toast of New York City and highly admired by others in the finance world. When thousands of his customers lost large sums of money, he became the poster boy of greed. Yet of course his customers were greedy too.
Geneaology and Taxonomy of the ‘Twentieth-century Renjian Fojiao 人間佛教’Mapping a famen 法門 from Mainland China and Taiwan to Europe
The first part of this paper will discuss concepts and practice of‘twentieth-century renjian fojiao’; it will start analyzing theoretical meanings and doctrinal implications of renjian fojiao in modern and contemporary Mainland China and Taiwan, and assess various case studies of ‘renjian fojiao in practice’ among Buddhist communities since the Republican period onwards and also from the pre-modern Imperial time. I will attempt a taxonomy of these principles and practices, and then ponder whether this renjian fojiao should not be classified as an overall ‘school’(zongpai 宗派) but considered rather as a ‘Dharma gate’ (famen 法門). Secondly, I will consider the transmission of renjian fojiao to Europe, more precisely the Netherlands, in particular I will look at how (Mainland China) Longquan monastery 龍泉寺 (located in Utrecht) and (Taiwan) Fo Guang Shan 佛光山 (located in Amsterdam) are adopting and adapting ‘twentieth-century renjian fojiao’ in the Netherlands. Finally, this paper will conclude by questioning how ‘twentieth-century renjian fojiao’ could be more present in international platforms that are working towards conflict resolutions and peace building, and therefore could intervene and facilitate dialogue and constructive interaction among different cultures and religions in today’s globalized and pluralistic society.
