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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.
Venerable Master Hsing Yun’s Concept of True Practice in the Context of the History of Chan Thought–A Discussion of Symbolic Implications of Early Chan Buddhism and the Laṅkāvatāra Sūtra
This article examines Venerable Master Hsing Yun’s thought in the context of the history of the ideas of Chan Buddhism, which can be seen as a continuation of early Chan thought. Contextualizing the practices in the early stage of Chan, this article initially clarifies the influence of the Laṅkāvatāra Sūtra in the early development of Mahāyāna Buddhism in China and the meaning of true practice. The Laṅkāvatāra Sūtra had a significant influence on early Chan masters, especially Bodhidharma. Venerable Master Hsing Yun’s concept of true practice is congruent with the tradition of the early Chan, but is at the same time innovative. His concept of true practice is examined by focusing on four main subjects: 1. the Laṅkāvatāra Sūtra, 2. its relationship with the bodhisattva path, 3. the practice of Chan, and 4. its relationship with the threefold training.
A Discussion of Chan
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.....
My Understanding about Humanistic Buddhism
Humanistic Buddhism inspires us to elevate and have faith in ourselves; because this self embodies the wisdom and virtue of the Buddha. Thus we must realize that we are all buddhas and be proud to say that “I am a buddha.” Such is the spirit of Humanistic Buddhism. Instead of placing our fate in the hands of divine entities, we should take responsibility for our own lives. The saying in the Āgamas, “Rely on the self, rely on the Dharma, rely on nothing else,” is a rendition of the faith of Humanistic Buddhism.
Issues of Acculturation and Globalization Faced by the Fo Guang Shan Buddhist Order
Ever since Buddhism began disseminating from India to other parts of the globe, it has had to find its way through a seemingly endless array of host cultures. As the world’s largest Buddhist order, Fo Guang Shan has successfully taken root in some 200 major cities across the five continents. How has Humanistic Buddhism as advocated by Fo Guang Shan’s founder Venerable Master Hsing Yun acculturated in a wide range of cultural locations across the world? This paper assesses the progress and acculturation of Fo Guang Shan, and discusses the factors of success and failures in terms of its acculturation strategies, changes in the approaches of Dharma propagation, and the acculturative stress experienced.
The Brilliant Achievements of Humanistic Buddhism in Australia
Venerable Master Hsing Yun has confidence in, awareness of, and a great aspiration to improve Buddhist teachings, and has for many years promoted the international spread of Humanistic Buddhism. With the establishment of more than three hundred temples worldwide, he has performed the first steps toward realizing his great vow of having “the Buddha’s light shining universally on the three thousand realms and the Dharma stream flowing across all five continents.” Among these worldwide temples, the construction works in Australia and the teaching of Buddhism in that country have been outstanding, drawing much praise for its speedy execution and extensive influence.
Historic Achievements of the Hsing Yun Model
At the core of religion is faith. Rebuilding faith is key to reversing the decline of traditional religion and to successfully realize modernization. True faith comes from the heart. In recent times, there have been two paths by which Chinese Buddhism has been rebuilding faith. The first method focuses on reconstructing Buddhist faith based on sūtras, i.e., on the authority of scripture. This has been adopted by the Faxiang school, among others.
Fo Guang Shan Buddhism and Ethical Conversations across Borders: “Sowing Seeds of Affinity”
On the basis of a study of an international Buddhist movement, this article defines “ethical conversations across borders” – acts of ethical deliberation, evaluation or argument that take place in cognisance of multiple ethical regimes – and proposes the conditions under which they can take place. Fo Guang Shan, described in the first part of the article, is a Buddhist movement that originated in Taiwan, but which now has branches around the world. It seeks to promote the cultivation of virtue among its members and among other people with which it has contact. The teachings of Master Hsing Yun, the movement’s founder, advocate two methods through which this project can be realised, “sowing seeds of affinity” and “convenience”. The second part of the article generalizes observations made in relation to Fo Guang Shan and draws the conclusion that all “ethical conversations across borders” require two things, namely, the identification of similarities or “affinities”, and an account of difference that stipulates the units between which the conversation is to be carried on.
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
