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Causes and Consequences
“Welcome to a second series of monthly talks about Buddhism in terms of our lived experiences. It has been nearly a year since the first of these were given. Looking back, I realize that our world is still struggling with the pandemic and a number of troubling issues long after we hoped all would be under control. My concern in this talk is to present some of the Buddhist ideas of ‘cause’ in a fashion that gives relevance to the issues that are besetting us. Our world is dealing with debates that concern ‘disinformation.’ From left and right come claims and counterclaims. What do Buddhists have to say that can give us some guidance in such a situation? Can we determine what ‘cause’ is in terms of information available to us?”
Visiting Scholars and Visiting Students Program Application Guidelines Fo Guang Shan Institute of Humanistic Buddhism
ogram-Application-Guidelines.pdf /news-event/downloads/events/2Form-VSS-1-2_Application-and-CV.docx 佛光山人間佛教研究院 Form VSS-4_Field Research Interviewee Consent Letter Form VSS-3_Agreement Visiting Scholar Program Application Guidelines To promote scholarly research on Venerable Master Hsing Yun’s teach.....
Translated Sūtra, Transcultural Dharma: Three Father-Son Parables of the Lotus Sūtra in English and French from Kumārajīva Chinese Version
On Reincarnation and Emptiness
The importance of the idea of reincarnation was brought to me one afternoon in a small Sherpa village in Nepal near Mt. Everest. The village had a small Buddhist temple and it contained Tibetan texts that interested me. When I asked if I could look at the texts that were housed in the shrine room, the guardian of the temple said they were being kept for the Lama and were not available to others. I asked if I could meet the Lama, expecting to hear that he was on a trip and away. Instead, the person said, “You can. He is just over there in that house” and he pointed to it nearby. I walked over and was greeted by a woman holding a young child. They were both very beautiful and their resemblance noticeable. As you may guess, the child in her arms was the Lama. She explained, looking at the boy with a mix of pride, reverence, and sadness: “This Lama has come to me and I must care for him until he is ready to be trained again.” She was aware that by the time he was five or six, he would be taken from her to live his life as a Lama.
Compassion and Enlightenment: Exploring the Depth of Human Connection and Awakening
The Prajñāpāramitā Sūtra (the Aṣṭasāhasrikā Prajñāpāramitā) and Religious Tolerance
Teaching Buddhism through Art: Fourteenth-Century Tibet and Canada Today
Master Mingkai’s Humanistic Buddhist Thoughts: Origins, Methods and Uses in Contemporary China
This paper delves into the Humanistic Buddhist thoughts of Master Mingkai (明開長老) from Xiyuan Temple and its profound origins. By meticulously tracing Master Mingkai’s life experiences and intellectual background, the paper reveals his unique contributions to the formation of Humanistic Buddhist thoughts. Humanistic Buddhism originated from Master Taixu’s concept of “Human Life Buddhism” and was further developed by figures such as Venerable Master Hsing Yun and Master Fancheng, who emphasized the application of Buddhism in real life and its concern for society. As a student of Master Taixu, Master Mingkai integrated the traditional wisdom of Chinese Buddhism with the developmental needs of modern society, creating a distinct and characteristic system of Humanistic Buddhist thoughts.
The Lost Child Jesus: Readings and Discussions on History, Wisdom, and Philosophy
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.”
