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哈佛大學見證劃時代創舉 《佛光大辭典》英文版 創新AI開啟全球弘傳新篇章
容已率先上線。這不僅是一部辭典的翻譯出版，更是一項推動佛教知識體系進入國際學術語境的重要工程，使過去多以中文保存的佛教義理，得以更完整、更有系統地走向世界。 「科技為善巧，文化為舟航。」秉持佛光山開山星雲大師的理念，這項成果背後也凝聚了佛光山在人工智能應用上的前瞻布局。佛光山將 AI 視為弘法利生的現代方便，使其成為翻譯與編輯流程中的重要助力；從 Agentic AI 對大型語料與專門術語的高效處理，到 FoGuang.AI 提供語義搜尋、語言學習與跨語言翻譯，再到 Assistant 1.0 協助使用者連結經典與辨析教義，皆展現科技在佛法傳播上的嶄新可能。然而，這部巨著真正可貴之處，仍在於其.....
Humanistic Buddhism for Social Well-being(Ⅲ): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Sakyamuni Buddha's success when he was alive and the ever-expanding success of Buddhism ever since is heavily dependent on the systems approach which he adopted. Systems approach is a modern, technical term applied in management and operations research. It is based on the view that every system -- from the universe to the smallest human activity -- consists of interdependent and interacting sub-systems or components. No activity, however minute, can be planned, organized, directed or controlled until and unless (i) the relationships among the components are understood, and (ii) the effect which changes in one component have on each of the others is carefully evaluated.
Humanistic Buddhism for the Social Well-being (Ⅰ)：An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Humanistic Buddhism for Social Well-being (II): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
On Modernity and Tradition in Humanistic Buddhism: From Master Taixu to Venerable Master Hsing Yun
Humanistic Buddhism was initially proposed by Master Taixu in early modern times, then refined in theory and verified in practice by a number of eminent monks. It now is a major ideological trend and practical model for Chinese Buddhism in Mainland China, Taiwan, Hong Kong, and Macao. Fo Guang Shan in Taiwan, under the leadership of Venerable Master Hsing Yun, has brought the model of Humanistic Buddhism development worldwide. This has become an important channel for Chinese culture to the world. How is it that Humanistic Buddhism has become a major Buddhist ideological trend on the Chinese mainland? How has it become the way for Buddhism to modernize and to survive? Humanistic Buddhism not only responds to the practical needs of this era, but it is rooted in long-standing Buddhist spiritual traditions and the Buddha’s original intents.
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.
Human World Buddhism at Fo Guang Shan: Localising Anthropocentric Dharma
In this short essay, I look at “Humanistic Buddhism” as taught and practiced at Fo Guang Shan 佛光山 according to the vision of Venerable Master Hsing Yun 星雲 (born 1927). My first aim is to add some conceptual clarity around the misleading English term “Humanistic Buddhism,” and to propose alternative terms such as “Human World Buddhism” or “Anthropocentric Buddhism.” Secondly, I add some reflections about the tension between what I term “centripetal” (parochial, insider-oriented) and “centrifugal” (global/glocal, outreach-oriented) modes of engagement in the context of Fo Guang Shan. Finally, I look at the underlying ethos of dharmic “service” to the community in the context of “appropriate” or “skillful means.”
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.”
