站內檢索
Humanistic Buddhism and Contemporary Chinese Art
As we enter into the third decade of the twenty-first century, at least two observations can be made. On the one hand, the human condition faces its own extinction as artificial intelligence and climate change substitute basic human habits and habitats. These substitutions simulate—but can arguably never replace—natural human ones. It is not surprising, then, that fundamental aspects of the human world buried by progress into the ashcan of history have risen from the dead. The current renewal of human tribalism and authoritarian systems challenge assumptions of what “progress” and “modernity” as defined by Western Enlightenment is and can be. Indeed, cultural critics have discussed the phenomenon of postmodernity as characterizing the late twentieth century. Can we speak of neo-tradition and post-progress as veins running through the early twenty-first century? We clearly feel the pulse of these veins, but remain unsure of their paths or purpose.
Laity and Naturalization of Humanistic Buddhism in the Workplace
The story told through this paper is a snapshot of one dimension of Humanistic Buddhism’s future in Australia. A dimension, in the hands of lay members who seek to witness to their beliefs in their place of work. Macy (2010, p. 1) describes the characteristic of the people who underpin the credibility of this study, “it is an incredible privilege that we have been given, human life with a self-reflective consciousness that makes us aware of our own actions.” Further, Macy (2010, p. 2) urges lay Buddhists to use their skills, no matter how small or insignificant they may personally feel about them, since one shared insight can escalate to initiating “meaningful societal change.”
The Prajñāpāramitā Sūtra (the Aṣṭasāhasrikā Prajñāpāramitā) and Religious Tolerance
Teaching Buddhism through Art: Fourteenth-Century Tibet and Canada Today
The Relationship between Buddhism and Life
There are two main schools of Buddhism, Theravāda and Mahāyāna. The former spread from southern India to Sri Lanka, Myanmar, Thailand, and the island of Java during King Asoka’s reign in ancient India. The latter spread from northern India to Tibet, China, Korea, Japan, and the Ryukyu Islands during the reign of the Chinese Emperor Ming of the Han dynasty. It has since disseminated into all parts of Malaysia in the last two or three hundred years. Buddhism has spread throughout the world in two thousand and five hundred years. Today, it is distributed vastly, found not only in the Southeast Asian countries, but also Europe and the United States. The religion is practiced by people in the East and West, and has a significant number of devotees.
Ciguang Wuen and the Dawn of Shanjia/Shanwai Debate
The Awakening of Faith in the Mahayana and Tiantai Thought in the Sung Dynasty
Intertextual Relationships between Ming Period Dramas and Novels:Two Examples from the Han Xiangzi Narrative Complex
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.”
The Application of Filial Piety Based on the Filial Piety Sutra to Fo Guang Shan Buddhist Order
