站內檢索
從原始佛教對於疫疾問題的理解,談後疫情時代人間佛教的思想方向—兼序《2021星雲大師人間佛教理論實踐研究》
Recrafting Role Models: A Discussion of the Contemporary Application of Buddhist Life Education Through the Comic—The Ten Great Disciples
As an aspect of social life, religion has the adaptive function of helping humans overcome psychological and daily obstacles, attaining inner stability and peace of mind; the integrative function of consolidating group cohesion through common beliefs, bringing out the organizational power of human communities; and the cognitive function of solving the enigma of ultimate meaning, answering fundamental questions on life, the universe, existence, and morality for humans. These three functions of religion imply its capacity to meet the three essential needs of survival, community integration, and addressing the ultimate concern in life, hence its importance cannot be understated.
A Discussion on "Faith" in Humanistic Buddhism as Exemplified by Venerable Master Hsing Yun's "Positive Forecasts for Life"
《人生卜事》是星雲大師依生命經驗口述的108則法語,希望佛法能在人有困境時,乃至日常生活中,做心靈上的指南。《人生卜事》的設計與用法看起來像算命,違背表面上的佛教教義:但是所謂的「卜事」不是占卜,而是透過對因果的釐清、身口意的淨化來改變人的命運。此設計受大眾的喜愛,展現星雲大師人間佛教的信仰觀。星雲大師針對當代迷信的引導,對比佛陀時代吠陀的祭祀儀式之教義,有多方面的相似之處,能看出星雲大師弘法的善巧方便。另外,本文旨在探討《人生卜事》如何引導人的正確信仰:從充滿迷信、恐懼,及個人慾望的信仰,到慈悲、智慧、利益眾生的菩薩道。
Venerable Master Hsing Yun's Methodology for the Practice of Humanistic Buddhism: a Case Study of Chan at Hsi Lai Temple
本文以星雲大師「人間佛教」的實踐為研究對象。本研究將從幾個面向展開:禪的定義、禪在西來寺的實踐、以及對其進行評估,並作為現代社會的一個基本準則。
Objectively Validating the Practice of Humanistic Buddhism
Venerable Master Hsing Yun once said that Humanistic Buddhism is the union of tradition and modernity; it fuses mountains and forests with society, temples with homes, monastics with lay practitioners, profound words with service and practice. Therefore, an important future direction for the practice of Humanistic Buddhism would be to embed the spirit and values of Buddhist traditions into all levels of society.
The Value of the Buddhism Practiced by Fo Guang Shan
Buddhism has a long history with a vast body of texts and many schools of thought. Throughout its history, Buddhism has blended with cultures and ethnic groups of different regions, creating a Buddhist landscape where different schools of thought have blossomed. Especially in a modern society, there is a mixture of good and bad in this process. The ascetic style of Da Bei Monastery in Haicheng, the noisy style of Shaolin Monastery on Mount Song, the majestic style of Lingshan Temple in Wuxi, and of course Taiwan’s Chung Tai Temple style and Tzu Chi style are just a few of the many “blooms” that are accumulating in the “social image” and “social perception” of Buddhism.
Fo Guang Shan’s ‘Localization of Buddhism’ within the Internationalization of Buddhism
Localization is the primary reason that Buddhism flourished in China. Venerable Master Hsing Yun’s emphasis on adapting Buddhism to local cultural practices is crucial to Fo Guang Shan’s success in spreading the Dharma overseas. This paper discusses the process of localizing Buddhism in the West, focusing on the philosophy and methodology of localization, as well as the ways in which Fo Guang Shan has successfully localized in Western countries.