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A Theoretical Analysis on the Possibility of Attaining Buddhahood Using the Mental Cultivation Methods of Venerable Master Hsing Yun’s “I am Buddha” and Chan Master Huangbo’s “This Mind is Buddha”
Humanistic Buddhism teaches the concept of “I am Buddha.” Engaging the spiritual attitude of a Buddha, many kinds of Buddhist activities can be undertaken in our daily lives. Subjectively, this attitude strengthens one’s resolve. Objectively, it leads to one making significant contributions to society. The Chan approach to spiritual cultivation is “This mind is Buddha.” Being in the state of mind where no thoughts arise, and having the mind of a Buddha, is a manifestation of “I am Buddha.” If one attains the former state, then no matter when one achieves Buddhahood, in this life one will do the Buddha’s work. If one attains the latter state, then no matter when one achieves Buddhahood, one will always be in the state of Buddha-mind. The former is the embodiment of bodhicitta and the latter an embodiment of prajñā. Both modes complement the other and combine to create one of Humanistic Buddhism’s most popular teachings: “I am Buddha.” It is not of the first importance when practitioners of this method actually attain Buddhahood. With confidence, application, and the abandonment of wrong views, the practitioner is already on the path to becoming a Buddha.
Call for Papers: A Life Remembered—Tribute Issue to Venerable Master Hsing Yun
Call for Papers: A Life Remembered—Tribute Issue to Venerable Master Hsing Yun We are pleased to announce that the 2026 issue of Studies on Humanistic Buddhism will be a tribute to Venerable Master Hsing Yun. We are loo.....
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Interpreting the “Humanistic” in Renjian Fojiao (人間佛教) as Advocated by Venerable Master Hsing Yun of Fo Guang Shan
Śākyamuni Buddha expounded the Four Noble Truths as his first teachings to demonstrate to human beings the causes of suffering, and more importantly, to give hope that suffering can end. For this reason, the Buddha is often referred to as the doctor who tends to human beings in their very fundamental need: 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 a humanistic character regarding various aspects of life.
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).
Humanistic Buddhism for the Social Well-being (Ⅰ)：An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Humanistic Buddhism for Social Well-being (II): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Buddhism and Hospice Care
Buddhism examines how to end the cycle of birth and death. When Siddhārtha Gautama renounced worldly life and sought enlightenment, his goal was to address the problem of life and death. In the Ming dynasty, Master Hanshan stated, “Since ancient times renunciation has been concerned with the issue of birth and death. The Buddha came into this world in order to teach all sentient beings about this. There is no other Dharma than that concerning birth and death; there is no birth or death other than what the Dharma teaches us.”
Perspective: The Teacher and Late Modern Buddhism in the West: Commitment and Dilemmas
The teacher plays a key role in Buddhism. In some traditions, the practitioner is advised to remain patient and persistent in the search for a lifelong teacher, as the right teacher is said to appear only once the practitioner is “ready.” The teacher may be the abbot in a monastery, the geshe in a gompa, or the roshi or ajahn in a temple. However, in this late-modern world, it is becoming increasingly common for Convert Buddhists to have no link or personal connection to any such organization or individual Dharma teacher.
Commentary: Loving-Kindness and Compassion
Venerable Master Hsing Yun writes that loving-kindness (maitri) and compassion (karuṇā) “are like a priceless passport—a person may own nothing, but no matter where they go happiness and safety will follow.” How might this statement be understood within the context of the Universal Vehicle (Mahāyāna) of Buddhism? As the Venerable Master writes, lovingkindness aims to bring others happiness, and compassion is the desire to alleviate the suffering of others. Here, I understand loving-kindness (maitrī) to love in its purest altruistic sense. Maitrī is not an erotic, passionate, selfish, or possessive love. All true love wants is the happiness of others.
