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The Modernization and Globalization of Humanistic Buddhism and Chinese Buddhism
The most prominent element in the success of Humanistic Buddhism is the modernization and internationalization of Chinese Buddhism. Under the premise of returning to the original intents of the Buddha, advocates and practitioners of Humanistic Buddhism look forward to spreading the Dharma in ways that are readily embraced by people of current times. For example, in the 1950s and 1960s, Fo Guang Shan’s Venerable Master Hsing Yun was already advocating for reform in Buddhism: its ranks, its organizations, its administrative systems, its precepts, its means of propagating the Dharma, its education, its culture, and its internationalization.
Humanistic Buddhism and the Modernization of Buddhism
In recent decades, rapid economic, scientific, and technological development has modernized human society in leaps and bounds. Hence, societies and cultures face the dual issues of how best to treat one’s tradition and how to adapt to the reality of a changing society. If a given tradition is the modernized “medium” (i.e. carrier of specific ideas) of its ideology, then the social conditions under which it operates form the “foundation” (i.e. the direction and strategy) for its modernization.
The Process of Modernizing Buddhism: Two Thousand Years of Rise and Fall in Human History
When Buddhism was transmitted into China over two thousand years ago, during the time of the Han Dynasty, Daoist ritual techniques and arts for achieving immortality were prevalent. As Chinese Republican-period scholar Tang Yongtong pointed out: During the Han period, other than the major rituals of worshipping heaven, earth, mountains, and rivers, there were many other types of sacrificial worship. Prior to the Qin Dynasty, there was already the belief that one must perform specific Daoist ritual techniques and arts in order evoke higher spiritual powers.
Humanistic Buddhism and It’s Humanization, Modernization, and Incorporation into Daily Life
Since the twentieth century, Chinese Buddhism has entered a golden age of development and an opportune time for the development of Humanistic Buddhism. As a stronghold of today’s Humanistic Buddhism, Fo Guang Shan has made great contributions to its development and shoulders the responsibility of creating a new era of Humanistic Buddhism. Since we have the good fortune of being able to participate in Fo Guang Shan’s development of Humanistic Buddhism, we naturally also bear its mission. This is a great opportunity that should be cherished. Venerable Master’s philosophy of Humanistic Buddhism is deep and wide like the ocean, and his undertakings have been brilliant.
第一屆博士人間佛教論壇 兩岸學者精闢演繹
佛教及傳統佛學研究論文。 人間社記者周雲攝 專題講座由國際佛光會中華總會秘書長覺培法師主講「從當代社會的困境談人間佛教的實踐」。他從5個面相來探討:1、當代社會的困境。2、宗教在當代的適應性。3、宗教現代化所面臨的挑戰歷程。4、佛教對當代社會問題的因應。5、人間佛教的實踐對社會的影響。 「人間佛教座談會」邀請畢生提倡與實踐人間佛教的星雲大師闡述看法,大師提及,佛教是要帶給人幸福、安樂、自在、解脫和安身立命,奉行佛法才能獲得人生的圓滿,放下才沒有負擔、才能輕鬆自在,猶如皮箱,出門要提起,回家後要放下。 活動期間,主辦單位特別安排學員體驗佛門「五堂功課」中的早課與午齋過堂。北京大學博士生米媛分享,.....
人間佛教回歸佛陀本懷一、總說
人間佛教是佛陀對人間教化的佛教,不是哪一個國家的,哪一個民族的,哪一個個人的。普世的人,只要與佛有緣,都是佛陀人間的信徒。本文為年屆九十、出家近八十年的星雲大師口述,由弟子等記錄。大師生來有人間性格,和佛陀、歷代推動人間佛教的大德遙相呼應。他一生遵循著佛陀的教法,促進佛教的團結,推動佛教的人間化、現代化、藝文化、大眾化不遺餘力,對人間三好、四給、五和、六度萬行一生奉行。大師自覺老邁體衰,眼耳退化,難再聞問世事,此篇〈人間佛教回歸佛陀本懷〉一文,從大師心田裡流瀉出對佛教古今、未來的看法,甚為難得。這也是他把一生的行事供養人間的佛陀。
中國佛教現代化的嘗試與挫折(西元一九一二-一九四九年)
就佛教而言,「昔日文化之為友為敵,唯儒與道;今則文化之新友新敵,將加入西方之宗教、哲學、科學。處非常之變,而晚唐來之傳統佛教者,一仍舊貫,無動於心,真難乎為繼矣!」雖然有晚清思想家如康有為、譚嗣同、章太炎等,熱切地攝受佛學,並且在他們的政治社會改革理想上有所融會發揮,造成所謂「近代佛學復興運動的萌芽」,不過由於晚清知識份子對於如何把佛學應用於政治領域的共識迄未完成,而佛學對那些中國知識份子而言,只不過是達到(救國建國)目的的工具,所以這一次復興運動的萌芽只是一個「浪漫的插曲」罷了。必須等到太虛大師(一八八九─一九四七年),高唱「教理革命」、「教制革命」、「教產革命」以整僧,「今菩薩行」已入世,才為新時代的佛教改革運動樹立方針、奠定規模。如果要探究民國時代的佛教現代化歷程,恐怕也只能繞著太虛大師的志業來談。