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Localization Of Humanistic Buddhism In The West
In Venerable Master Hsing Yun’s diary summary for the latter half of January 1990, a period where he spent his time at Hsi Lai Temple in Los Angeles, we read a record highlighting two important steps in the localization of Humanistic Buddhism in the West: Starting from Hsi Lai Temple we are actualizing the first step of “The Dharma waters constantly flow throughout the five continents”, and the founding of the Buddha Light International Association will further enhance harmonious interaction and exchange between each nation worldwide. Finally, we are not letting down the Patriarch’s intention in coming from the West!(Hsing Yun 1994)
Fundamental Tenets of Humanistic Buddhism
The Buddha was born in the human world, engaged in spiritual cultivation in the human world, and propagated the Dharma in the human world. He taught humans, not demons, hungry ghosts, or animals. Therefore, Buddhism is of the human realm. In addition to this, we often say that the Buddha was not a god; he was a human being and the Buddhism he founded is fundamentally Humanistic Buddhism. These days, some argue that Humanistic Buddhism is yours, his, or someone else’s. However, it is not. What the Buddha of the human world was practicing is Humanistic Buddhism.
My Understanding of 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.
Universal Gate Buddhist Journal - Debut Words from the Founder
The Key to Promoting Localization is not to ‘Discard’ but to ‘Give’–My View on ‘De-sinicization'
In Taiwan, issues of provincial origin and ethnicity are often intentionally used to manipulate elections. During the March 2004 presidential election, ethnic sentiment was once again provoked to the extent that some people chanted slogans of “localization” and “de-sinicization.” This throws us into doubt. In this era of multiculturalism, when countries are making every effort to absorb other cultures, it is indeed perplexing—and even unfathomable—why some Taiwanese people are moving to “discard” a culture via “de-sinicization.”
