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Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
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.”
Editor’s Preface：The Glocalization of Buddhism
Volume three of Studies on Humanistic Buddhism contains fourteen articles relating to the glocalization of Buddhism. Glocalization here refers to the spread of Buddhism globally as it situates itself locally. An increased flow of people, goods, and information has allowed Buddhism to rapidly spread across the world, and for greater interaction between Buddhist traditions. Concomitant with Buddhism’s globalization is its localization. As Buddhism settles into new environments, there is an acculturation process. The people who bring Buddhist teachings to a new area must acculturate to the local society in order to come up with skillful means to impart Buddhist teachings in a manner that is appropriate to the dominant culture, and that empowers them to carry on the Buddhist teachings themselves.
The Localization of Buddhist Teachings within Glocalization
The purposes of promoting Buddhist culture and education are to guide sentient beings towards purifying their body and mind, and awakening their wisdom. By relying on cultural and educational means, it is possible to avoid conflicts between different religious faiths and allow non-Buddhists to accept Buddhist culture. In the course of accepting Buddhist culture, they will be able to gradually understand and eventually accept Buddhism. It is a kind of “skillful and expedient means” of the Dharma. Through culture and education, we can teach according to the learners’ aptitude, bring benefits and joy to all sentient beings and allow them to gain wisdom.
Editor’s Preface
In Buddhism, the concept of upāya kauśalya refers to using skillful means to teach each person according to their capability to understand. What might be appropriate for some people at a certain time might not be appropriate for others at different times. In other words, tailoring the message so that it resonates with the audience. Although the means of guiding sentient beings are only partial aspects of the ultimate truth, using language and teaching methods that inspire others to begin on the path toward enlightenment. Skillful means is one of the perfections (paramitā) of Mahāyāna Buddhism. Just like a bodhisattva motivated by wisdom and compassion, Venerable Master Hsing Yun made a great vow to help bring out the spiritual potential of sentient beings. He crafted a version of Humanistic Buddhism that integrated Buddhist doctrine with the daily life of people of current times and cultures. He not only adapted his teaching to effectively transmit the Dharma, he also used skillful means to propagate the Dharma. The articles in this volume discuss some of the various ways he grew the Fo Guang Shan into a worldwide Buddhist organization through building temples throughout the world, founding the Buddha’s Light International Association (BLIA) for lay practitioners, globalizing and localizing, education, natural aesthetics, and through developing the concepts of collective effort and leadership by system.
