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《新加坡佛光山人間佛教弘法史》 3月隆重發行
整理相關文獻外，並多次前往新加坡進行田調採訪，透過第一手文獻史料結合宗教社會學與數據分析等研究取徑，深入探討佛光山教團在跨國家、跨族群、跨文化脈絡中的佛教傳播經驗。本書具體呈現佛光山「現代化、國際化、本土化」的宗風特色，亦為後續「全球弘法史專書系列」奠定研究基礎。 本書的重要價值，在於保存21世紀佛教跨域傳播的經驗範式，為當代漢傳佛教研究提供重要史料，同時也為想了解佛光山教團發展與星雲大師人間佛教思想者，提供具體而扎實的研究參考。敬邀各界學者專家批評指正，推廣閱讀，共同傳播人間佛教的智慧法燈。 【洽詢資訊】 ◆單位：佛光山文化發行部 ◆電話：07-6561921 轉 6666 【人間社 黃宣珮.....
The Localization of Music during the Late Stages of Buddhism’s Spread around the World: A Comparison of the Japanese and Dai Buddhist Music
This article begins with a discussion of several common elements and similar phenomena found in the history of music in the Buddhism of the Dai people of China and in Japanese Buddhism during the late stages of the spread of Buddhism around the world. Then, using these clues, the relevant documentary materials available in Chinese are used to further describe the early localization of music in Japan. Finally, based on a comparison of field surveys and relevant documentary data, a comparative analysis of these two schools of Buddhist music is made, taking into account their status and respective conditions within the opposed courses of globalization and localization, and in relation to being either a transmitter or receiver of musical ideas.
The Localization and Spread of Japanese Buddhism
It is well-known that Japanese Buddhism came from China, and in the course of its acceptance and accommodation into Japanese society, it underwent many changes, whether planned or unintentional. Are these changes original innovations or complacent degeneration? The distinction may be subtle. It is certainly not our role here to resolve this question by passing value judgements, as there might be necessary reasons behind these changes. Rather than simply making a value judgement, the researcher prioritize the pursuit of truth. Having said that, when considering the nature of religion, we must necessarily be concerned with how changes affect the vitality of religion.
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)
Fo Guang Shan’s ‘Localization of Buddhism’ within the Internationalization of Buddhism
Localization is the primary reason that Buddhism flourished in China. Venerable Master Hsing Yun’s emphasis on adapting Buddhism to local cultural practices is crucial to Fo Guang Shan’s success in spreading the Dharma overseas. This paper discusses the process of localizing Buddhism in the West, focusing on the philosophy and methodology of localization, as well as the ways in which Fo Guang Shan has successfully localized in Western countries.
Localization of Humanistic Buddhism in the West
The Localization of Buddhist Teachings within Glocalization
The purposes of promoting Buddhist culture and education are to guide sentient beings towards purifying their body and mind, and awakening their wisdom. By relying on cultural and educational means, it is possible to avoid conflicts between different religious faiths and allow non-Buddhists to accept Buddhist culture. In the course of accepting Buddhist culture, they will be able to gradually understand and eventually accept Buddhism. It is a kind of “skillful and expedient means” of the Dharma. Through culture and education, we can teach according to the learners’ aptitude, bring benefits and joy to all sentient beings and allow them to gain wisdom.
