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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
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).
Venerable Master Hsing Yun’s Aesthetics of Nature
There are three major aspects to Venerable Master Hsing Yun’s aesthetic of nature. One is the idea that heaven and earth are like literary works, which implies an aesthetic narrative of nature. Through the narrative of nature, humans can experience and reflect on the world. Venerable Master Hsing Yun advises that humans stay close to nature so as to broaden their minds and understand the art of learning. The beauty of the narrative of nature lies in the aesthetic of viewing objects in terms of objects, i.e., viewing them from an impersonal perspective. The second aspect is the idea that all sentient beings are equal. Venerable Master Hsing Yun is kind and compassionate to animals and advocates harmony between humans and the rest of the natural world. The third aspect is Venerable Master Hsing Yun’s view on the relationship between Chan and nature, i.e. there is a connection between Chan and the beauty of nature. His view on the aesthetics of nature is deeply influenced by Buddhist concepts such as the three Dharma seals, the theory of dependent origination, all phenomena are nothing but mind, a mind of equality, Chan thought, and Humanistic Buddhism.
Humanistic Buddhism as an Approach to Management
The Humanistic Buddhism advocated by Venerable Master Hsing Yun serves as an antidote to the negativity, escapism, and long-running flaws of traditional Buddhism. It allows Buddhism to embed its profound prajñā wisdom into the fabric of society, enabling it to approach society to improve mankind and perfect character through altruistic deeds. In terms of wealth, Humanistic Buddhism does not harbor a negative view of money. Rather, it advocates making good use of wealth to promote the welfare of humanity and propagate Buddhist undertakings to advance the purification of this world.
Humanistic Features in Contemporary Chan Practices: Using Fo Guang Chan as an Example
From the transmission and lineage of the Chinese Chan School, the Fo Guang Shan Buddhist Order founded by Venerable Master Hsing Yun derives from the Linji School. The “Fo Guang Chan” initiated by Venerable Master Hsing Yun, emphasizes equal attention to faith and practice, the development of meditation and wisdom, and the practice of compassion and wisdom. This is evident in its method of teaching, curriculum design, setting, and delivery. It fully integrates with modern society, contemporary knowledge and conditions, and has started a new practice of Chan.
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.
To Resolve and To Develop
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.
