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1 Visiting Scholars and Visiting Students Program Application Guidelines Fo Guang Shan Institute of Humanistic Buddhism A. Purpose To promote scholarly research on Venerable Master Hsing.....
The 10th Symposium on Humanistic Buddhism, “Humanistic Buddhism and the Future”
Fo Guang Shan 佛光山寺 The 10th Symposium on Humanistic Buddhism, “Humanistic Buddhism and the Future” The 10th Symposium on Humanistic Buddhism, “Humanistic Buddhism and the Future”, will be held at Fo .....
Engaged Buddhism and Humanistic Buddhism: A Comparison of Principles and Practices
Situating Buddhist Modernism within a Global Context: The Global Spread of Fo Guang Shan
A Modern Interpretation of Venerable Master Hsing Yun’s Belief that ‘Life Does Not Die'
In his first preface to Humanistic Buddhism: Holding True to the Original Intent of Buddha, Venerable Master Hsing Yun adopted simple and easily understood words to summarize the articles of faith and essence of Humanistic Buddhism. In the second preface titled “My Understanding of Humanistic Buddhism,” Venerable Master Hsing Yun identified the general misconceptions and doubts many people have about Humanistic Buddhism.
Commentary: Yang Renshan, a Living Bodhisattva
Yang was born in an eminent family of Confucian literati in Anhui Province in 1837, two years before the outbreak of the Opium War. He witnessed the years of turmoil in nineteenth century China: the Taiping Rebellion and subsequent series of China’s defeats and humiliations. When he was twenty-seven years old, his father died of illness and the following year Yang Renshan himself contracted the plague. After his recovery in Hangzhou, he continued to suffer from depression. By chance, he read two texts entitled Dacheng Qixin Lun (Mahāyānśraddhotpāda Śāstra; Mahayana Treatise on the Awakening of Faith) and Lengyan Jing (Śūraṅgama Sūtra).
A Study of Humanistic Buddhism Returning to India: Observations and Reflections on the Fo Guang Shan New Delhi Educational and Cultural Centre
The journey of Venerable Master Hsing Yun’s Humanistic Buddhism back to India can generally be divided into two stages. The first stage spanned from 1963 to 2008, when the Venerable Master made eight pilgrimages to India and gradually affirmed his desire to bring Buddhism back there. He and some of his monastics began to develop a preliminary plan. The second stage began with the establishment of the New Delhi Educational and Cultural Centre (hereinafter referred to as the Centre). By building a temple, initiating educational programs, setting up charitable clinics, and engaging in cross-cultural exchanges, Buddhism was reestablished in India.
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.
Humanistic Buddhism: Plurality and Humanism in Buddhism in the Context of a Buddho-Christian Comparison
One of the unique characteristics of Buddhism is its plurality, which can be seen in its objects of faith, scriptures (or teaching methods), and practices. The fundamental reason for this plurality is in its religious perspective of “humanism,” which is demonstrated in the Buddha teaching the Dharma in different ways to different people. Completely grounded in the human as an individual, teachings are given in response to the individual’s capacity, and medicine is prescribed according to the ailment of the individual patient.
A Study on Gender Equality in Humanistic Buddhism
Since Humanistic Buddhism was first proposed by Master Taixu, the issue of gender equality has gradually kindled widespread discussion in the field of Buddhism. During the Republican Era, Master Taixu and the female Buddhists of the Pure Bodhi Vihara have actively expressed their views on gender equality. Eventually, they reached a consensus of respecting a woman’s character, protecting her rights, and advocating equal status between men and women.
