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Modern Religious Tourism in Taiwan: A Case Study of Fo Guang Shan Buddha Memorial Center
Fo Guang Shan Buddha Memorial Center, founded by Venerable Master Hsing Yun, is a newly opened Buddhist site in Taiwan, which not only serves as a combined museum, art gallery and religious landmark, but also a diverse cultural, education and art center whose total number of visitors in the first year of its opening exceeded ten million, higher than that of the Louvre in 2012, and has continued to rise in successive years. The Center also became the youngest museum to be recognized as a member of ICOM, receive ISO50001 certification, and listed on Tripadvisor as one of the top three tourist destinations in Taiwan within the first four years of its opening.
A Proposal for Experimental Application of Humanistic Buddhism to Psychotherapy and Counseling
A Modern Interpretation of Venerable Master Hsing Yun’s Belief that ‘Life Does Not Die'
In his first preface to Humanistic Buddhism: Holding True to the Original Intent of Buddha, Venerable Master Hsing Yun adopted simple and easily understood words to summarize the articles of faith and essence of Humanistic Buddhism. In the second preface titled “My Understanding of Humanistic Buddhism,” Venerable Master Hsing Yun identified the general misconceptions and doubts many people have about Humanistic Buddhism.
A Study of Humanistic Buddhism Returning to India: Observations and Reflections on the Fo Guang Shan New Delhi Educational and Cultural Centre
The journey of Venerable Master Hsing Yun’s Humanistic Buddhism back to India can generally be divided into two stages. The first stage spanned from 1963 to 2008, when the Venerable Master made eight pilgrimages to India and gradually affirmed his desire to bring Buddhism back there. He and some of his monastics began to develop a preliminary plan. The second stage began with the establishment of the New Delhi Educational and Cultural Centre (hereinafter referred to as the Centre). By building a temple, initiating educational programs, setting up charitable clinics, and engaging in cross-cultural exchanges, Buddhism was reestablished in India.
Recent Conclusions on the Theory of Humanistic Buddhism: Looking at Venerable Master Hsing Yun from Hear Me Out: Messages from a Humble Monk
The book Hear Me Out: Messages from a Humble Monk was written by Venerable Master Hsing Yun and published in 2015. The book, among the nearly thirty million Chinese characters written by the Venerable Master so far, has two distinct features. Firstly, it is a work of Buddhist apologetics in the contemporary era, written in response to the recent accusations against the Buddhist Compassion Relief Tzu Chi Foundation made by the Taiwanese media. The special causes and conditions of its writing endow this book with a distinctive theme, and with a high degree of realism and relevance.
Editor’s Preface: A Treasury of Academic Thought on Humanistic Buddhism
Taking the Retrocession of Taiwan in 1945 as the starting point of the restoration of Chinese Buddhism, along with the emergence of the four major monastic orders on this island, Humanistic Buddhism has just celebrated its seventy-first birthday. However, we should consider that Master Taixu (hereinafter Taixu) first proposed the concept of “Humanistic Buddhism” in his article “On The China Times and the so-called ‘Sūtras and Mantras to Save the Nation’” published in Ocean Waves Magazine Vol. 13, No. 9 (1932), and that he delivered his lecture on “How to Build Humanistic Buddhism” at the Hankou Chamber of Commerce in October of the following year. These first definitions of Humanistic Buddhism included a preliminary explanation of the methodology and philosophy of Humanistic Buddhism, and how it could be developed from this foundation. From this other perspective, it can be said that modern Humanistic Buddhism has been practiced for more than eighty years.
Humanistic Buddhism: Plurality and Humanism in Buddhism in the Context of a Buddho-Christian Comparison
One of the unique characteristics of Buddhism is its plurality, which can be seen in its objects of faith, scriptures (or teaching methods), and practices. The fundamental reason for this plurality is in its religious perspective of “humanism,” which is demonstrated in the Buddha teaching the Dharma in different ways to different people. Completely grounded in the human as an individual, teachings are given in response to the individual’s capacity, and medicine is prescribed according to the ailment of the individual patient.
A Study on Gender Equality in Humanistic Buddhism
Since Humanistic Buddhism was first proposed by Master Taixu, the issue of gender equality has gradually kindled widespread discussion in the field of Buddhism. During the Republican Era, Master Taixu and the female Buddhists of the Pure Bodhi Vihara have actively expressed their views on gender equality. Eventually, they reached a consensus of respecting a woman’s character, protecting her rights, and advocating equal status between men and women.
Situating Buddhist Modernism within a Global Context: The Global Spread of Fo Guang Shan
Only in the last decades has modern Buddhism become a serious topic of academic investigation. Today, however, the field is flourishing. Modern Buddhism in its many forms is studied in many languages and disciplines. Despite this recent advancement, the subject of investigation is not always that clear. What are we talking about when we are speaking of modern Buddhism? This paper aims to tackle this question by considering the global spread of Fo Guang Shan from a transnational perspective. Transnationalism describes a recent advance within the social sciences and humanities to move away from a research approach that examines its object of interest solely by placing it within the context of one nation state. In contrast to the notion of “international,” which according to the transnational perspective refers to the relationship between states, “transnational” refers to the sustained linkages and ongoing exchanges among non-state actors that cross national borders. Thus, if we apply the transnational lens to the study of modern Taiwanese Buddhism, it follows that instead of examining the religion by solely placing it within the boundaries of the ROC, we also consider the many border-crossings, linkages, and movements between Taiwan, China, Japan, Southeast Asia and the rest of the world that have together shaped its current state.
A Contemporary Artist’s Expressions of Buddhas & Pure Lands in the Human Realm
In Taiwan’s Socially Engaged Buddhist Groups, David Schak and Hsin-Huang Michael Hsiao (2005) highlighted a new religious phenomenon in Taiwan: the rise of socially engaged Buddhism, with Buddhist groups committed to working for the improvement of society and the well-being of the needy and the sick. The tremendous expansion of Buddhism in Taiwan, especially in the category of a local socially engaged type, is termed renjian fojiao (人間佛教 which translates directly as “terrestrial” i.e. “this-world” Buddhism), or expressed as “engaged” or “socially engaged.” Another frequently used phrase is rushi (入世 “entering” or “being in” the world), in contrast to chushi (出世 “leaving the world”)—mirroring a belief that the Pure Land is this earth, and their goal to purify it.
