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Three Dimensions of the Humanistic Spirit of Oxhead Chan as Expressed in the Treatise on the Transcendence of Cognition
Venerable Master Hsing Yun has often pointed out that traditional Chan Buddhism contains within it the rich and profound spirit of Humanistic Buddhism. Modern Humanistic Buddhism should also draw from the ideas of traditional Chan Buddhism. The humanistic principles contained within Oxhead Chan2 are worthy of our attention and application. This paper explores the spirit of Oxhead Chan through analyzes of various versions of the Treatise on the Transcendence of Cognition, an essential text of Oxhead Chan. Three main concepts will be analyzed: “emptiness is the basis of the way,” “there is nothing other than knowing the foundation of the original mind,” and “traveling no path is the way to enlightenment.”
The Role of Chan Buddhism in East Asian Cultural Interaction during the Modern Period
Liao Chao-heng has a PhD from the Graduate School of Humanities and Sociology at the University of Tokyo. He is a research fellow at the Institute of Chinese Literature and Philosophy, Academia Sinica, and an adjunct associate researcher at the Chung-Hwa Institute of Buddhist Studies. His research areas include the history of East Asian Buddhist culture in the modern period, the history of East Asian cultural exchange, the history of Chan, and classical Chinese literature. His publications include The Middle and the Extremes, Poetry and Chan, Drama: The Emerging and Development of Cultural Discourse in the Buddhist Temples of the Ming and Qing Dynasties, and The Loyalty of Bodhi: Loyalists in the Monastery and Late Ming and Early Qing Discourse of Fidelity.
Spreading the Dharma: The Second Basic Buddhist Interpretation Workshop
fessional interpretation equipment and etiquette in translation booths. FGS Institute of Humanistic Buddhism Participants come from various professions, including interpreters, emcees, military personnel, and students from the Graduate Institute of Translation and Interpretation at National Taiwan N.....
Beyond The Stroke: The Dharma of One-Stroke Calligraphy
In his book, Travel Like the Clouds and Water , Venerable Master Hsing Yun, who is one of the main proponents of Humanistic Buddhism, instructs the viewers of his one-stroke calligraphy to look inside his heart and not just at the characters he uses in calligraphic writing. Considering that calligraphy is the highest form of East Asian art, anyone who is not familiar with its immense and complex body of theory and principles could find this simplistic instruction intimidating. How does one look beyond the cursive black lines and forms of an ink artwork that appears to be unskillfully brushed on white paper? Can the core concepts and guiding principles of Humanistic Buddhism help one realize the altruistic meaning of a monk’s contemporary calligraphy? More importantly, can Humanistic Buddhist art inspire the awakening of bodhi in the viewer?
Cultivating Social Historical Knowledge to Walk the Bodhisattva Path
In many regards, the future of Humanistic Buddhism can be considered in relation to its past. Developed as a response to social and political reforms in China during the transition from Qing dynastic rule to Republican governance, Humanistic Buddhism, as conceptualized by Master Taixu, proposed a reform of Chinese Buddhism that redirected its focus from ritual practices for the dead to emphasizing the human concerns of practitioners in this life. Thus, it prioritized an objective of engagement with human needs in a worldly context. While Humanistic Buddhism as expanded in Taiwan under the guidance of Venerable Master Hsing Yun maintains this focus on addressing human concerns, a reexamination of this historic foundation might prove fruitful in yielding new directions for the future growth of Humanistic Buddhism, especially in regards to its propagation throughout the world.
BUDDHIST PILGRIMAGE: “THE FOUR SACRED MOUNTAINS OF CHINESE BUDDHISM: PRESENCE OF BODHISATTVAS”
簡報/PPT 香港中文大學信和樓3樓李冠春堂LT1 BUDDHIST PILGRIMAGE: “THE FOUR SACRED MOUNTAINS OF CHINESE BUDDHISM: PRESENCE OF BODHISATTVAS” 主講者 / Lecturer：Professor Lewis Lancaster 摘要 / Abstract： One of the world’s lar.....
The Buddhist Maritime Silk Road Online Book Launch: the Long-Forgotten Voyage of Trade and Religion Back to Life
g views on the history of Buddhist dissemination as well as new inspirations for the development of Buddhism in the twenty-first century. The following is summary of the interview: On July 17 and 18, The Buddhist Maritime Silk Road Online Book Launch was held to celebrate the publication of the book.....
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.”
