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The Future of Humanistic Buddhism
In the late 1920s, to address the longstanding flaws present in traditional Buddhist practices since the Ming and Qing dynasties, Master Taixu (1889-1947) dedicated his life to Buddhism for human life, which puts an emphasis on and develops life. Since then, his disciples and those he has inspired proposed Humanistic Buddhism, which focuses on the realities of society. In the 1980s, Buddhists on both sides of the Taiwan Strait and in other areas with ethnic Chinese population, actively advocated and practiced Humanistic Buddhism.
Studies on Humanistic Buddhism I: Foundational Thoughts
Studies on Humanistic Buddhism I: Foundational Thoughts
Humanistic Buddhism in Singapore
The term “Humanistic Buddhism” (人間佛教) brings to mind the thisworldly Buddhist teachings of Master Taixu (太虛, 1890–1947), Master Yinshun (印順, 1906–2005), and Venerable Master Hsing Yun (星雲, 1927–). Needless to say, transnational Taiwanese “mega-temples” such as Fo Guang Shan (佛光山) and Tzu Chi Foundation (慈濟功德會) have played a significant role in the propagation of Buddhism and promotion of cultural and philanthropic activities in global-city Singapore and around the world. Yet, unknown to many scholars (and Buddhists) perhaps, the early ideas of Humanistic Buddhism have arrived in Singapore even before these well-known global Taiwanese Buddhist organizations. In my talk, I will discuss the history of Singapore’s Humanistic Buddhism from the early twentieth century to the present. I will present the development of Humanistic Buddhism in Singapore into three phases: 1) Taixu’s Human Life Buddhism (人生佛教); 2) Yen Pei’s (演培, 1917–1996) Humanistic Buddhism; and 3) development of Taiwanese Humanistic Buddhist organizations in contemporary Singapore.
The Debate in China on Humanistic Buddhism
How does religion relate to society? Are they in opposition or in harmony? This question became very important in modern times in China, and formed a line which divided religious traditionalists from religious reformers. We shall first examine the traditionalist stance of the Chinese thinker Liang Shuming (1893-1988), who upheld a clear separation between Buddhism and society, thereby preserving the function of religion as a vehicle of radical criticism. We shall also examine the agenda put forth by the Buddhist monk Taixu (1890- 1947), the most important Buddhist reformer of the first-half of the twentieth century in China. We shall then examine the debate which arose between Liang on one side, and Taixu, his disciple Yinshun (1906-2005) and the sangha on the other. Since Liang regarded Buddhism to be a religion of pure transcendence, he opposed using it to tackle social problems. Liang instead advocated Confucianism, as a form of upāya, which could more effectively lead towards the ultimate Buddhist goal of renouncing to the world.
研究院主任
His published papers include: “The 2nd Chapter of Vimalakirtinirdeśa Sūtra and Humanism Buddhism,” “Taixu, Sheng Yen, Hsing Yun: Three Modern Chinese Buddhist Masters’ Explanation of the Vimalakīrti-nirdeśa,” and “Characteristics of Venerable Master Hsing Yun’s Thoughts of Humanistic Buddhism.” Dire.....
太虛與人間淨土最新研究之評述
太虛大師因當時社會批評佛教反現代化、厭世、逃避現實、寄生於經濟而作出回應，那麼很可能會把他對於「人間淨土」的思想看作是對社會福利及社會正義改革的號召，而這種努力只會影響在地球上生活的我們。另一方面，如果人們用與太虛一樣的傳統佛教觀念和目標來閱讀他的著作，可能會發現人間也可以存在於宇宙的其他地方。如果太虛大師的觀點的確如此，就不能將他的「人生佛教」翻譯為「入世佛教」和「入世淨土」，也不能把他的目的理解為只是為了提倡社會改革而排除其他傳統的修行及目標。本文從太虛大師關於人間淨土的論述，探討其如何運用現代宇宙觀提倡社會改革，也盡力保留傳統人間的觀念，讓人道特質可以在佛教宇宙觀裡彰顯。我們將會看到他保留了多少關於現實、心、修行和輪迴的傳統佛教觀點。
仰止唯佛陀
仰止唯佛陀 Look Up to None Other than the Buddha
