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Humanistic Buddhism in Singapore
The term “Humanistic Buddhism” (人間佛教) brings to mind the thisworldly Buddhist teachings of Master Taixu (太虛, 1890–1947), Master Yinshun (印順, 1906–2005), and Venerable Master Hsing Yun (星雲, 1927–). Needless to say, transnational Taiwanese “mega-temples” such as Fo Guang Shan (佛光山) and Tzu Chi Foundation (慈濟功德會) have played a significant role in the propagation of Buddhism and promotion of cultural and philanthropic activities in global-city Singapore and around the world. Yet, unknown to many scholars (and Buddhists) perhaps, the early ideas of Humanistic Buddhism have arrived in Singapore even before these well-known global Taiwanese Buddhist organizations. In my talk, I will discuss the history of Singapore’s Humanistic Buddhism from the early twentieth century to the present. I will present the development of Humanistic Buddhism in Singapore into three phases: 1) Taixu’s Human Life Buddhism (人生佛教); 2) Yen Pei’s (演培, 1917–1996) Humanistic Buddhism; and 3) development of Taiwanese Humanistic Buddhist organizations in contemporary Singapore.
Humanistic Religion: From Guodian to Vimalakirti
This paper will argue that the term “Humanistic Buddhism,” which Venerable Master Hsing Yun describes as central to all of Buddhism, is also fundamental to Chinese religion as a collective group. Such an expansion is in keeping with the spirit of his recent publication 365 Days for Travelers: Wisdom from Chinese Literary and Buddhist Classics. Here we see an enlargement of humanism to include a general assessment of Chinese culture. It because of this expansion that this paper uses the term “Humanistic Religion” instead of “Humanistic Buddhism.” Crucial support for the centrality of humanism to Chinese religion comes from it being expressed with the greatest clarity and earliest date in the recently excavated Guodian corpus ( 郭店楚簡). As such, Guodian represents a missing link between Buddhism and other pre-Han religious systems. Venerable Master Hsing-yun sees Humanistic Buddhism as a system that has particular utility for overcoming divisions; as such it is interested in developing the linkages with indigenous Chinese religion that I will be detailing in this paper. Specifically, Humanistic Buddhism: Holding True to the Original Intents of Buddha, states that the schisms which arose after the passing of the Buddha can be overcome with humanism.2 In the publications by Fo Guang Shan I have reviewed so far, however, recently excavated manuscripts have not been considered and this will one of the contributions of this paper.
臨濟義玄與星雲大師之中國禪宗理念在其當代社會的應用
臨濟義玄（?-866）與佛光山星雲大師（1927-）的年代雖然相隔逾千年，但他們在社會裡，同樣創新地應用禪宗教義幫助發掘人的良善本性，並為當前的生存境況創造超越的價值。二位宗教領袖不僅在迫害中倖存，也將自己的信仰推向了更高的境界。本文研究二位大師將禪宗教義落實在他們所處時代的困境和因緣條件的歷程，尤其著重在回顧義玄、星雲大師如何運用前輩的教誨，改善當時的社會政治環境，並以大家聽得懂的語言，融合現實生活與信仰。
發刊緣起
January, 1, 2016, Fo Guang Shan Residence of the Founding Master This year (2016) marks the 50th anniversary of the founding of Fo Guang Shan Monastery. Previously, we published the Awakening the Wor.....
