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The Debate in China on Humanistic Buddhism
How does religion relate to society? Are they in opposition or in harmony? This question became very important in modern times in China, and formed a line which divided religious traditionalists from religious reformers. We shall first examine the traditionalist stance of the Chinese thinker Liang Shuming (1893-1988), who upheld a clear separation between Buddhism and society, thereby preserving the function of religion as a vehicle of radical criticism. We shall also examine the agenda put forth by the Buddhist monk Taixu (1890- 1947), the most important Buddhist reformer of the first-half of the twentieth century in China. We shall then examine the debate which arose between Liang on one side, and Taixu, his disciple Yinshun (1906-2005) and the sangha on the other. Since Liang regarded Buddhism to be a religion of pure transcendence, he opposed using it to tackle social problems. Liang instead advocated Confucianism, as a form of upāya, which could more effectively lead towards the ultimate Buddhist goal of renouncing to the world.
The Spread of Humanistic Buddhism
Today, we are discussing the spread of Humanistic Buddhism and I want to put it into the context of the history of how Buddhism has spread over the centuries. Buddhist sources of history recount the first spread of Buddhism outside of India to Sri Lanka during the lifetime of the founder, sometime in the 5th century B.C.E. By the 13th century of the Common Era, the religion could be found in a wide area of southeast Eurasia in what I have termed “The Great Circle of Buddhism”.
Venerable Master Hsing Yun’s Perspective on Humanistic Buddhism’s Life Education
Venerable Master Hsing Yun is the most important practitioner promoting the development of the contemporary Humanistic Buddhism movement. After arriving in Taiwan, he devoted himself to various causes aimed at maintaining the Dharma in the human world. This has entailed extensive practical efforts for its realization, focused specifically on six aspects: 1. popularizing Buddhism 2. propagating Buddhism 3. Buddhist education 4. establishing culture 5. building Dharma centers and 6. charitable works.
The Construction of Chinese Buddhist Canon With Special Reference To Fo Guang Buddhist Canon
It was in the tenth century that the Chinese imperial court began to carve the entire Buddhist canon onto wooden printing blocks from which large number of xylograph prints could be taken. The first edition of the Chinese Buddhist Canon, which was constructed from 971 to 983 in Chengdu, Shu (current Sichuan Province), is known as Shuben ( 蜀本) or Sichuan edition of the Song dynasty 宋 (960-1279) or Kaibao Canon 開寳藏.
The Changing Functions of renjian fojiao 人間佛教 in Mainland China
The Changing Functions of Renjian Fojiao (人間佛教) in Mainland China
Since the revival of Buddhism in the People’s Republic of China following the Cultural Revolution, renjian fojiao (人間佛教), often translated as “Humanistic Buddhism,” has become a very prominent label. It has served as a basic concept for various purposes, from the political self-legitimation of Buddhists, to the revival of traditional(ized) thinking, to religious innovation. It has undergone a continuous process of adaptation to Buddhists’ needs at the moment in question. With its initial role, quite early in the 1980s, emphasized officially by Zhao Puchu 趙朴初 (1907-2000), the president of the Buddhist Association of China (BAC), it became an important element of the statutory purpose of the BAC and developed separately from, but not without the influence of, later dynamics in Taiwan. This article reflects on some of the steps in the 40-year development of what has been declared in the People’s Republic of China as renjian fojiao (“Humanistic Buddhism”). It focuses on its metamorphosis within the context of the BAC’s statutory purpose, asking what the concept has been necessary for and how it might still be relevant today.
「Dasein」的含義與譯名（「緣在」）——理解海德格爾「存在與時間」的線索
「Dasein」這個詞在海德格爾的《存在與時間》中占有極重要的地位。通過這個Dasein，「存在」（Sein）與「時間」（Zeit）發生了根本性的關聯，從而打開了理解「存在」這個古老但久已被人「遺忘」的問題的「視域」（Horizont）。到目前為止，這個詞在海德格爾著作的中文譯本中被譯為「此在」、「親在」、「定在」等等。眾所周知，任何一個哲學辭彙的譯名都包含著譯者對於原著的理解。對於「Dasein」這個詞來講，情況就更是如此。如何翻譯它牽涉並極大地影響到對於《存在與時間》這本書的理解。所以，下面將先討論它在海德格爾思想中的含義，然後提出一個新的譯名─「緣在」，並說明將「Da」譯為「緣」的理由。
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