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獻給旅行者365日-中華文化與佛教寶典
獻給旅行者365日-中華文化與佛教寶典 365 Days for Travelers: Wisdom from Chinese Literary and Buddhist Classics
Humanistic Buddhism: A History of the Future A Report on the “Holding True to the Original Intents of Buddha” Panel
The annual Fo Guang Shan Monastic Seminar, held at Fo Guang Shan Headquarters in Taiwan, serves the purpose of reinforcing its 1,200 members’ grasp of the Order’s philosophy and spirit of Humanistic Buddhism, strengthening intercontinental networking, as well as participation in strategic planning of the Order’s global developments.
Humanistic Buddhism: Holding True to the Original Intents of Buddha-Chapter Two: The Humanistic Lifestyle of Buddha
The Buddha lived an extraordinary life. Growing up as the gifted Prince Siddhartha, he mastered the Five Sciences and Four Vedas at a young age. Life inside the palace meant he could have all he desired, including the power to reign over his kingdom. Despite this, he instead drew his attention to the forces of impermanence experienced in life and society such as the significant issues of suffering caused by birth, old age, sickness, and death; discrimination of the caste system; the oppression of power; wealth disparity; and the weak preyed upon by the strong. All these signs of inequality amongst living beings left him perturbed and perplexed.
Humanistic Buddhism: Holding True to the Original Intents of Buddha-Chapter Three: The Core Concepts of Humanistic Buddhism
When the Buddha taught, he constantly acknowledged the different aptitudes of his disciples and amended his approach. Yet, he always taught according to the same set of core concepts. For example, the teachings of suffering, emptiness, impermanence, and selflessness are commonly recognized as the earliest Buddhist teachings. In later periods, Buddhists were encouraged to practice the Six Paramitas, aspire for the Four Immeasurable States of Mind, and realize the Four Universal Vows.
Humanistic Buddhism: Holding True to the Original Intents of Buddha Foreword
“What is your faith?” A asks B. “Humanistic Buddhism.” Answers B. “If your faith is Buddhism, then it’s just Buddhism. Why add ‘Humanistic’?” Asks A again. “Because the founder of Buddhism, Sakyamuni Buddha, was not a god but simply a human being. The uniqueness of Buddhism is that it was founded by a human being, that is why it is called Humanistic Buddhism.”
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.
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.2 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.
一個科學者研究佛經的報告
一個科學者研究佛經的報告 Reports of Buddhist Studies by a Scientist
