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Localization of Humanistic Buddhism in the West
Humanistic Buddhism in Singapore
The term “Humanistic Buddhism” (人間佛教) brings to mind the thisworldly Buddhist teachings of Master Taixu (太虛, 1890–1947), Master Yinshun (印順, 1906–2005), and Venerable Master Hsing Yun (星雲, 1927–). Needless to say, transnational Taiwanese “mega-temples” such as Fo Guang Shan (佛光山) and Tzu Chi Foundation (慈濟功德會) have played a significant role in the propagation of Buddhism and promotion of cultural and philanthropic activities in global-city Singapore and around the world. Yet, unknown to many scholars (and Buddhists) perhaps, the early ideas of Humanistic Buddhism have arrived in Singapore even before these well-known global Taiwanese Buddhist organizations. In my talk, I will discuss the history of Singapore’s Humanistic Buddhism from the early twentieth century to the present. I will present the development of Humanistic Buddhism in Singapore into three phases: 1) Taixu’s Human Life Buddhism (人生佛教); 2) Yen Pei’s (演培, 1917–1996) Humanistic Buddhism; and 3) development of Taiwanese Humanistic Buddhist organizations in contemporary Singapore.
On the This-Worldly Emphasis of Humanistic Buddhism
In The Protestant Ethic and the Spirit of Capitalism (1904), Weber discussed the rationalization of the development of Protestantism in elective affinity to modern capitalism, the first step in the analysis of the influence of religion on modern civilization. In Weber’s later years he wrote The Economic Ethics of the World’s Religions, which further examines the attitudes of different religions towards modern economic life, to highlight the character of “innerworldly mastery” of Protestantism.
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”.
Humanistic Buddhism in Singapore
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 Localization of Buddhist Teachings within Glocalization
The purposes of promoting Buddhist culture and education are to guide sentient beings towards purifying their body and mind, and awakening their wisdom. By relying on cultural and educational means, it is possible to avoid conflicts between different religious faiths and allow non-Buddhists to accept Buddhist culture. In the course of accepting Buddhist culture, they will be able to gradually understand and eventually accept Buddhism. It is a kind of “skillful and expedient means” of the Dharma. Through culture and education, we can teach according to the learners’ aptitude, bring benefits and joy to all sentient beings and allow them to gain wisdom.
Venerable Master Hsing Yun’s “Buddhist Economics”
There is limited research regarding the economic problems faced by Buddhism in its development over the past 2000 years, which has contributed to much confusion and many misunderstandings. Venerable Master Hsing Yun is the first eminent monk to publicly disclose his Buddhist economic beliefs based on his experience propagating the Dharma in the past decades. Venerable Master Hsing Yun merges the laws of society with the Dharma, explaining in a considerate and rational manner.
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.
