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因緣試記去來今──謹以此文紀念宗仰上人中興棲霞寺98 週年
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.
國際佛光會推動蔬食 A 計劃
Humanistic Buddhism: A History of the Future A Report on the “Holding True to the Original Intents of Buddha” Panel
The annual Fo Guang Shan Monastic Seminar, held at Fo Guang Shan Headquarters in Taiwan, serves the purpose of reinforcing its 1,200 members’ grasp of the Order’s philosophy and spirit of Humanistic Buddhism, strengthening intercontinental networking, as well as participation in strategic planning of the Order’s global developments.
Modern Religious Tourism in Taiwan: A Case Study of Fo Guang Shan Buddha Memorial Center
Fo Guang Shan Buddha Memorial Center, founded by Venerable Master Hsing Yun, is a newly opened Buddhist site in Taiwan, which not only serves as a combined museum, art gallery and religious landmark, but also a diverse cultural, education and art center whose total number of visitors in the first year of its opening exceeded ten million, higher than that of the Louvre in 2012, and has continued to rise in successive years. The Center also became the youngest museum to be recognized as a member of ICOM, receive ISO50001 certification, and listed on Tripadvisor as one of the top three tourist destinations in Taiwan within the first four years of its opening.
A Study of Gender Equality in Humanistic Buddhism
Since Humanistic Buddhism was first proposed by Master Taixu, the issue of gender equality has gradually kindled widespread discussion in the field of Buddhism. During the Republican Era, Master Taixu and the female Buddhists of the Pure Bodhi Vihara have actively expressed their views on gender equality. Eventually, they reached a consensus of respecting a woman’s character, protecting her rights, and advocating equal status between men and women. After 1949, under the impetus of Venerable Master Hsing Yun, Venerable Yin Shun, Venerable Sheng Yen, Venerable Chaohwei, thoughts on gender equality in Taiwan have made great strides. After 1980, the rejuvenation of Humanistic Buddhism in Mainland China in turn developed thoughts on gender equality. As a result, the overall status of female Buddhists in Mainland China has remarkably improved.
Sacred Secularities: Ritual and Social Engagement in a Global Buddhist China
Surrounded by greenery and build on a quiet hillside in an unincorporated suburban community of Los Angeles County lies a brightly colored Chinese Buddhist temple. This Temple, Hsi Lai Temple xilai si 西來寺 or ‘Coming West Temple’ in English, is one of the biggest Chinese temples in the US and serves as the North American headquarters of the modernist Han Buddhist order Fo Guang Shan 佛光山 (Buddha’s Light Mountain). The Buddhist tradition promoted by Fo Guang Shan is renjian 人間or Humanistic Buddhism.1 It is a modern Buddhist tradition with its roots in late 19th and early 20th century China that has become Buddhist mainstream in Taiwan today (Long 2000). Fo Guang Shan is one of the biggest promoters of this tradition, not only in Taiwan but on a global scale, and while different groups have adapted different interpretations of renjian Buddhism, one of the primary characteristics of this modern tradition is a new esteem for society, or, in other words, the sphere of ‘the secular’.
Humanistic Buddhism: Plurality and Humanistic Buddhism in the Context of a Buddho-Christian Comparison
On the morning of July 27, 2015, Venerable Master Hsing Yun met scholars and other devotees attending the Third Symposium on Humanistic Buddhism on the third floor of the Dharma Transmission Center, during which he gave a speech “How I Realized Humanistic Buddhism,” (originally titled “The Causes and Conditions that Guided Me to Humanistic Buddhism”).1 I had the great fortune of personally listening to this speech, during which Venerable Master responded to doubts (eight of them) on Humanistic Buddhism raised by those who do not quite understand it, covering topics such as tradition and modernization, laity and monastic, transcendence and engagement, origins and contemporary, spiritual cultivation and activities, etc.
Buddhist Economics: A Cultural Alternative
Watching weeds grow in the garden turns out to be a powerful lesson outside the classroom. First, the weeds look innocently beautiful until they start invading the space of the expensive grass that is fighting for survival. Alarmed, the gardener moves into action with industrial-strength weedkiller. Before long, the herbicide poisons both the weeds and grass. Alas, weeks later, it is the weed that manages to survive the new level of toxicity in the soil and springs back to life ahead of the grass. The battle resumes with the weeds ahead.
A Proposal for Experimental Application of Humanistic Buddhism to Psychotherapy and Counseling
At a time when Shakyamuni Buddha’s teachings are emerging from the shadows of philosophical thought, our world is becoming more open to applying Buddhist views in search for Ultimate Reality. A merging of these doctrines with modern psychology is a challenge to be met by proponents in the varied arenas of human behavior. There is a significant moνe within the Behavioral Sciences to break through parochial, stilted barriers in order to seek a more humanistic, holistic view of a person in ethical relations with states of well being. This paper posits methods whereby the principles of Humanistic Buddhism (HB) can be integrated within a theoretical system of activities which perceives and analyzes foundations of social harmony, reaching the roots of conflict within complex human systems. In this, the work of psychotherapy and counseling can be effective in fostering changes in clients by teaching self-analysis and how to search for the paths of moral, social and psychological wellness. Points of emphasis in this proposal define and discuss the elements envisionednecessary to effect a counseling and research center modeled after the principles of HB. Not confined within the specifics of organizational, cultural or geographic restrictions, the system approach is meant to be broad-based to allow flexibility of such a center’s operation. The theoretical background and philosophy of both psychotherapy and counseling, as currently styled, includes a description of tried and proved techniques devised by four noted 20th century Western psychologists, νiz. Sigmund Freud, Carl Jung, Carl Rogers, and Albert Ellis. To this I have suggested ways of broadening these somewhat diverse techniques to include HB. An integration of this nature would not restrict but rather provide another, (perhaps now lacking) spiritual dimension in therapeutic services, which is our proposed product, to a given target population. Hence, more effective psychotherapy and counseling can be offered, and feedback loops would identify the needed elements of a scientific research effort to be built into the system design and operation.
