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The Localization of Music during the Late Stages of Buddhism’s Spread around the World: A Comparison of the Japanese and Dai Buddhist Music
This article begins with a discussion of several common elements and similar phenomena found in the history of music in the Buddhism of the Dai people of China and in Japanese Buddhism during the late stages of the spread of Buddhism around the world. Then, using these clues, the relevant documentary materials available in Chinese are used to further describe the early localization of music in Japan. Finally, based on a comparison of field surveys and relevant documentary data, a comparative analysis of these two schools of Buddhist music is made, taking into account their status and respective conditions within the opposed courses of globalization and localization, and in relation to being either a transmitter or receiver of musical ideas.
Recent Conclusions on the Theory of Humanistic Buddhism: Looking at Venerable Master Hsing Yun from Hear Me Out: Messages from a Humble Monk
The book Hear Me Out: Messages from a Humble Monk was written by Venerable Master Hsing Yun and published in 2015. The book, among the nearly thirty million Chinese characters written by the Venerable Master so far, has two distinct features. Firstly, it is a work of Buddhist apologetics in the contemporary era, written in response to the recent accusations against the Buddhist Compassion Relief Tzu Chi Foundation made by the Taiwanese media. The special causes and conditions of its writing endow this book with a distinctive theme, and with a high degree of realism and relevance.
Editor’s Preface: A Treasury of Academic Thought on Humanistic Buddhism
Taking the Retrocession of Taiwan in 1945 as the starting point of the restoration of Chinese Buddhism, along with the emergence of the four major monastic orders on this island, Humanistic Buddhism has just celebrated its seventy-first birthday. However, we should consider that Master Taixu (hereinafter Taixu) first proposed the concept of “Humanistic Buddhism” in his article “On The China Times and the so-called ‘Sūtras and Mantras to Save the Nation’” published in Ocean Waves Magazine Vol. 13, No. 9 (1932), and that he delivered his lecture on “How to Build Humanistic Buddhism” at the Hankou Chamber of Commerce in October of the following year. These first definitions of Humanistic Buddhism included a preliminary explanation of the methodology and philosophy of Humanistic Buddhism, and how it could be developed from this foundation. From this other perspective, it can be said that modern Humanistic Buddhism has been practiced for more than eighty years.
Historic Achievements of the Hsing Yun Model
At the core of religion is faith. Rebuilding faith is key to reversing the decline of traditional religion and to successfully realize modernization. True faith comes from the heart. In recent times, there have been two paths by which Chinese Buddhism has been rebuilding faith. The first method focuses on reconstructing Buddhist faith based on sūtras, i.e., on the authority of scripture. This has been adopted by the Faxiang school, among others.
Venerable Master Hsing Yun’s Aesthetics of Nature
There are three major aspects to Venerable Master Hsing Yun’s aesthetic of nature. One is the idea that heaven and earth are like literary works, which implies an aesthetic narrative of nature. Through the narrative of nature, humans can experience and reflect on the world. Venerable Master Hsing Yun advises that humans stay close to nature so as to broaden their minds and understand the art of learning. The beauty of the narrative of nature lies in the aesthetic of viewing objects in terms of objects, i.e., viewing them from an impersonal perspective. The second aspect is the idea that all sentient beings are equal. Venerable Master Hsing Yun is kind and compassionate to animals and advocates harmony between humans and the rest of the natural world. The third aspect is Venerable Master Hsing Yun’s view on the relationship between Chan and nature, i.e. there is a connection between Chan and the beauty of nature. His view on the aesthetics of nature is deeply influenced by Buddhist concepts such as the three Dharma seals, the theory of dependent origination, all phenomena are nothing but mind, a mind of equality, Chan thought, and Humanistic Buddhism.
The Future of North American Buddhism: An Appeal to Expand Humanistic Buddhism Study beyond Chinese Custom and Culture
This is a humbling experience, to be among noted historians and scholars attending this, the 7th Symposium on Humanistic Buddhism. I told myself that I can either be intimidated, wonder what of value I would have to contribute, or just “go forth” and share my experiences, thoughts and conclusions. Plus, I have the audacity to request that you study the needs of the West, thereby giving direction to Fo Guang Shan local temples and their Chinese communities. Therefore, I will share my personal observations and what I think can be done to further the efforts being made. Please consider this a “front line” view as I see Westerners seeking a path, sometimes finding it, sometimes wandering away, and sometimes discouraged from remaining.
Humanistic Features in Contemporary Chan Practices: Using Fo Guang Chan as an Example
From the transmission and lineage of the Chinese Chan School, the Fo Guang Shan Buddhist Order founded by Venerable Master Hsing Yun derives from the Linji School. The “Fo Guang Chan” initiated by Venerable Master Hsing Yun, emphasizes equal attention to faith and practice, the development of meditation and wisdom, and the practice of compassion and wisdom. This is evident in its method of teaching, curriculum design, setting, and delivery. It fully integrates with modern society, contemporary knowledge and conditions, and has started a new practice of Chan.
Humanistic Buddhism for the Social Well-being (Ⅰ)：An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Humanistic Buddhism for Social Well-being (II): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
