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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。
Humanistic Buddhism for Social Well-being(Ⅲ): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Sakyamuni Buddha's success when he was alive and the ever-expanding success of Buddhism ever since is heavily dependent on the systems approach which he adopted. Systems approach is a modern, technical term applied in management and operations research. It is based on the view that every system -- from the universe to the smallest human activity -- consists of interdependent and interacting sub-systems or components. No activity, however minute, can be planned, organized, directed or controlled until and unless (i) the relationships among the components are understood, and (ii) the effect which changes in one component have on each of the others is carefully evaluated.
Humanistic Buddhism for the Social Well-being (Ⅰ):An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
Humanistic Buddhism for Social Well-being (II): An Overview of Grand Master Hsing Yun's Interpretation in Theory and Practice
Venerable Dr. Hsing Yun is the Grand Master of the Fo Guang Shan Buddhist Order, the 48th Patriarch of Lin Ji Ch'an tradition, and the foremost Chinese scholar-monk of our times. He has been impressed, since his adolescence, with humanism as the all-pervading characteristic of the teachings of the Buddha. He has devoted a life-time of study, research, contemplation, discussion, and teaching to clarify and elaborate the philosophical concepts inherent in Buddhism and their practical implications. The ultimate result of this effort is the identification of core teachings of the Buddha, which are relevant and immediately applicable to life in this modern world. He calls these teachings Humanistic Buddhism (Renjian Fojiao). He sees in it an enormous potential for social well-being and individual advancement.
「高牆心聲」—佛光山監獄教化活動的文本挖掘及 LDA 模型分析研究
佛教參與罪犯改造具有理論和實踐的雙重意義。本文以佛光山監獄教化活動為研究對象,意在通過分析參與者的直接回饋,探索活動對服刑人員的作用,提供監獄教化組織參考;使用TF-IDF 關鍵字提取和 LDA 模型,並進行特徵分組,分析106 篇參與心得;佛光山的監獄教化活動能夠積極影響參與者,不同活動產生不同效果。活動立足佛教「心靈」解脫,效果與「四給」理念契合,與教化點關係不大,與活動設計關係密切。「佛學會考」、「三皈五戒」活動具有較強宗教色彩,參與者更專注從內心獲得精神歸屬,群體間思想感悟相似。巡迴講座參與者更容易與主講人共情,加強自我反思,產生特有的內心感受。命題式書畫競賽在一定程度上束縛了參與者思惟發散與情感宣洩。教化活動呈現連續性和承接性,與佛教「信解行證」修行契合。但教化組合仍處於非自覺狀態,未來的教化活動須靈活組織,有針對性地開展。
我們未來努力的方向—講於總統府二OO一年慶祝行憲暨國父紀念月會
傳統中醫VS.人間佛教
「人間佛教」為生活在人間的我們,規劃了一個非常完整的藍圖,只要將它真正落實在人間,實現在人間,即可提昇人的素養,提高生活品質,共創人間淨土。 星雲大師曾說:「人類的身體,不是用來綑縛心靈的;人類的身體,是用來幫助心靈,圓滿生命智慧的,是用來修行結善緣的。不幸的是:由於我們智慧不足,悲心不夠、不能認識自己。因此大部份人類的身體,反而變成了心靈的障礙,甚至奴役心靈,綑住心靈而不自知,則身苦心也苦。」 我們可以從傳統中醫和佛陀教化兩大學識的融和當中,透視身體與「心、神(靈)、氣」的互動關係,進而融和「身、心、神(靈)、氣」的合作,以提昇生命的境界。一個有慈悲心、有智慧、懂得對內修身養性、對外待人處世的人間菩薩,可以救自己、救社會、國家、世界。如果每一個人都樂意以慈悲、智慧對己待人,並開發「如來真我空性」,那麼當下就是極樂淨土。有病亦不為病所苦,即使身苦心也不苦。
從韓弁智造佛像看一佛二菩薩造像流傳背後的佛教「人間性」
自佛教從印度傳來,佛教造像也一傳入中國,以石窟為主要建造場所。隨著佛教在中國的發展,佛教造像的材料和載體也逐漸豐富和發展。韓弁智造佛像上清晰記載建造時間和發願的主人公,是研究唐代佛教造像以及一佛二菩薩造像的有力考證。研究表明,佛教誕生初期的印度已有「人間性」造像。佛教傳入中國後,歷代能工巧匠更是對「人間性」造像進行修改和發展,使其符合中國式審美,表現中國本土文化和信仰。
佛光山藏經樓星雲大師「一筆字」美學研究
「一筆字」是星雲大師的獨創,極富藝術和生命的感染力。「一筆字」源於大師的生命經歷和修行境界,具有審美意義上的神聖筆法,筆筆見性;同時,其審美內涵表徵在字體結構上的氣勢―豎窮三際,橫遍十方。「一筆字」是大師以藝術弘法,踐行人間佛教善巧方便智慧的典型代表,表現出了星雲大師「人間佛教」大愛的精神世界和「一筆字」的精神內核,是大師數十年修持戒定慧和播撒人間佛教大愛的「筆墨舍利」。
一切法如幻——寂護和太虛對《楞伽經》宗旨的解釋比對
《楞伽經》為眾經之樞要,佛法之理窟。印度的中觀派、瑜伽行派及中觀瑜伽行派、漢地的禪宗、藏地的寧瑪派等都依據該經奠立自己的教義基礎。在太虛大師的教理體系中,《楞伽經》也占據了核心的地位。因此,這是一部跨越地域文化和宗派分歧的經典,其宗旨值得探討。本文選擇了時間、空間上相隔都頗為遙遠的寂護和太虛的闡釋來對比研究。寂護是印度佛教中觀瑜伽行派和吐蕃前弘期佛教的奠基者,太虛大師是二十世紀以來具有世界影響的「人生佛教」開拓者。對比研究他們對《楞伽經》宗旨的解釋,可以拓展理解《楞伽》經義的空間。