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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
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 4月23日，全球佛教界與學術界共同見證一項歷史性里程碑——由佛光山人間佛教研究院傾力打造的《佛光大辭典》英文版，於世界頂尖學府哈佛大學隆重介紹。這不僅是一部佛教詞典的問世前奏，更標誌著佛法智慧跨越語言疆界、融匯人工智慧、邁向全球弘傳的新階段。《佛光大辭典》英文版，紙本與數位版將於今年12月同步問世，此次在哈佛的亮相，已充分展現其在全球佛教研究、文化交流與數位弘法上的深遠影響。 哈佛大學文理學院中國藝術媒體實驗室（CAMLab）首度舉辦宗教主題講座，邀請佛光.....
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.
Ancient Indian Buddhist Attitude Towards Women (I)
Ancient Indian Buddhist Attitude Towards Women (II)
To Resolve and To Develop
Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
Chinese Origin of Humanistic Buddhism and Venerable Master Hsing Yun’s Contribution in the Contemporary Humanistic Buddhist Movement in Taiwan
Humanism has been defined in various ways. It is a contemporary cult or belief calling itself religious but substituting faith in man for faith in god.1 Similarly, humanism is also explained as the faith in the supreme value of self-perfectibility of human personality. However, humanism broadly indicates to a shifting of focus from supernaturalism to naturalism, from transcendental to the existing, from absolute reality to the living reality. Humanism is the term for those aspirations, activities and attainments through which natural man puts on “super nature”.
Modern Buddhism Without Modernity? Zhaijiao (“Vegetarian Sects”) and the Hidden Genealogy of “Humanistic Buddhism” in Late Imperial China
The concept of “Humanistic Buddhism” as it came into being in the past century is generally acknowledged as a leading feature of the modern transformation of Buddhism in Chinese societies. It has been understood as an answer to the urgent task of adopting Buddhism to the profound and unprecedented political, social, and economic changes that the Chinese world had to face since the late nineteenth century. Therefore, Humanistic Buddhism may be interpreted as a way to fit into the “national body” of the evolving nation-state in the first half of the twentieth century. Particularly during the 1920s and 1930s, countless Buddhist as well as other temples and monasteries were object to large-scale acts of confiscation and expropriation for the aim of building a new China. The KMT government imagined Buddhism in particular and religion in general to contribute financially, socially, and morally to their project of modernity. On the other side, Humanistic Buddhism may be seen as part of a larger reform movement which has been initiated in the late nineteenth century by such notables as Buddhist layman Yang Wenhui 楊文會 (1837–1911). This development too can be traced back to the encounter of clerics and laymen with modern Western notions of how to define the proper place of religion in both the state and society as well as in the life of the people.
