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D.T. Suzuki’s Relevance to the Modernization of Buddhism
McMahan considers the Japanese Zen scholar Daisetz Teitaro Suzuki (1870- 1970) to be an important figure in the modernization of Buddhism, who transcends boundaries of any particular religion, culture, and tradition. This paper revisits the significant role of D.T. Suzuki on the modernization of Buddhism through his teachings of illogical Zen, and evaluates the literature that supports and contradicts this claim.
Studies on Humanistic Buddhism I: Foundational Thoughts
Studies on Humanistic Buddhism I: Foundational Thoughts
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. 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.
佛教教學對現代教育的啟悟之探索
對許多知識分子而言，佛教到底是宗教？還是哲學？這個問題至今還一直不斷地被提出來討論，而且是仁智互見，以下各種觀點皆有：是宗教、是哲學、亦宗教亦哲學、非宗教非哲學。甚至也有佛教界的長老大德認為佛教根本就不是宗教，而是一種教育。以上諸家說法各有其道理，也各有其偏執。綜觀而論，佛教的本質兼具宗教、哲學與教育的內涵。其實從語源及名相義理的脈絡來探究，現代漢語「宗教」一詞原本語出南北朝、隋唐之際的佛教典籍，而且其語意即涵蓋哲理與教育──「宗」者，宗旨，「教」者，教化；「宗」者，自覺，「教」者，化他──而與英文religion 一字的意涵不同。因此，佛教不但可說是十足道地的「宗教」，而且其教育精神、內涵與方法，較諸世界各大宗教，可說是最豐富的。本文以佛教的教學精神與方法為主題，同時論及其對現代教育的啟發。
人間宗教——從《郭店楚簡》到《維摩詰經》
「人間佛教」一詞不僅是星雲大師所描繪的佛教之核心，亦為中國宗教群體的根本。《獻給旅行者三百六十五日—中華文化佛教寶典》便是其精神之延伸，由此書可見其人文主義之擴展，已概括中國文化的普世價值。公元前三○○年《郭店楚簡》的宗教人文主義關注的並不是身後問題，而是現世生活，〈五行篇〉裡視「人身」為修行德行中心的觀點，與佛教的佛性概念是相容的，維摩詰居士即是利用「人身」這個工具來教示佛法。本文以人文主義，連結《郭店楚簡》與《維摩詰經》宗教意涵的共同基準點。透過人文主義擴展宗教的定義，可以理解到佛教對中國的吸引力不在於它的異域性，而在於它與本土傳統的共同點。因此，我們必須重新定義宗教：涵蓋身後之事以外的人文傳統；關注現實人生，著重於如何生活。
