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Detachment and Connection Across Boundaries
When we hear the English word “attachment,” it is often a positive reaction.Some might go further to say “loving attachment” to spouse, children, family, and friends. By contrast “un-” or “de-” prefixes are seen as removal from interaction and imply indifference toward others. From the Buddhist perspective, attachment is seen as a construct of our thoughts and intentions. They are using the word in its meaning of “an addition to,” as when we have an attachment for our computer. Attachments are the “add-ons” we make to our concepts of self and others. I recently watched the fascinating documentary “My Octopus Teacher.” In the video, we get to see the octopus hiding herself from sharks by using her tentacles with their suction cups to pick up bits of pottery, metal, and glass, using the objects to wrap around her body so she is not recognized. For all the world, she looks like a pile of broken bits of glass and ceramics. This comes very close to the meaning of attachment used in Buddhist material. We add on external features that are constructed items not a part of us, used to present ourselves to others. If we want others to see us as smart, controlled, leaders, we attach attempts to display these features. When we hear of “detaching,” it means to put down the attachments and just be a pure view of who we are. It is by no means indifference, it is letting go of those aspects that obscure and misguide those around us.
Interpreting the “Humanistic” in Renjian Fojiao (人間佛教) as Advocated by Venerable Master Hsing Yun of Fo Guang Shan
Sakyamuni Buddha expounded the Four Noble Truths as his very first teachings out of the intention of showing human beings the cause of suffering, and more importantly, to give hope in that such sufferings can be ended. For this reason, Buddha is often referred to as the doctor who tends to human beings in their very fundamental needs: fulfillment in attaining freedom from suffering. As human interests and values are given broader definitions, the Buddhist movement also becomes much more diverse in scope, giving Buddhism the characteristic of humanism on various aspects of life. The purpose of this paper is to examine the elements of humanism traceable in the teachings and practices of Buddhism and find relevance between such and Renjian Fojiao (Humanistic Buddhism).
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Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
