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TRANSLATION FORUM 2019: HUMANISTIC BUDDHIST TEXTS IN TRANSLATION: STANDARDS, THEORY AND PRACTICE
and also the means to properly understand canonical texts and express them in the English Buddhist language. The goal of this Forum is for greater alignment in the translation of academic and popular materials in Humanistic Buddhism. Background FGS Translators 翻譯人員 Registration Schedule January 11,.....
2021人間佛教思想十堂課
第二堂課 第一堂課 第五堂課 講題：人間佛教的淨土觀 講師：佛光山惠中寺住持 覺居法師 西北大學哲學院宗教學教授 王雪梅教授 時間：12月1日(三) 19:30-20:30 CST 台灣時間 語言：中文／國語 海報：JPG版 講義：〈論星雲大師人間淨土思想的實踐性特徵〉 網址：YouTube：https://youtu.be/5cwP-bdKJ5M 微信公眾號：https://mp.weixin.....
Buddha-Dharma: Pure and Simple 6 Now Available
a-Dharma: Pure and Simple 6 is the final installment in the English edition. It adopts contemporary language to elucidate the essence of faith and the true meanings behind various Buddhist practices and activities. For instance, “Karmic Debt” and “Faith or Fear” explore the nature of faith, emphasiz.....
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Studies on Humanistic Buddhism VI : Humanistic Buddhism: Wisdom and Compassion in Action
Venerable Master Hsing Yun’s Aesthetics of Nature
There are three major aspects to Venerable Master Hsing Yun’s aesthetic of nature. One is the idea that heaven and earth are like literary works, which implies an aesthetic narrative of nature. Through the narrative of nature, humans can experience and reflect on the world. Venerable Master Hsing Yun advises that humans stay close to nature so as to broaden their minds and understand the art of learning. The beauty of the narrative of nature lies in the aesthetic of viewing objects in terms of objects, i.e., viewing them from an impersonal perspective. The second aspect is the idea that all sentient beings are equal. Venerable Master Hsing Yun is kind and compassionate to animals and advocates harmony between humans and the rest of the natural world. The third aspect is Venerable Master Hsing Yun’s view on the relationship between Chan and nature, i.e. there is a connection between Chan and the beauty of nature. His view on the aesthetics of nature is deeply influenced by Buddhist concepts such as the three Dharma seals, the theory of dependent origination, all phenomena are nothing but mind, a mind of equality, Chan thought, and Humanistic Buddhism.
Buddhist Translation in the Digital Age—Fo Guang Dictionary of Buddhism
team compiled explanations (i.e. clippings) of the same word in various dictionaries from different languages, so that the translations of each dictionary can be readily accessible. The team then started to collate existing translations of classical Chinese quotations in Buddhist texts from dictiona.....
Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
Transcending Borders: Using Regional and Ethnographic Studies to Envision the Future of Humanistic Buddhism
Ellison Onizuka (1946-1986) made this observation upon viewing the Earth from Space Shuttle Discovery in 1985. A National Aeronautics and Space Administration (NASA) astronaut, Onizuka became the first Asian-American and the first Buddhist to reach space. Raised as a Shin Buddhist in Hawaii affiliated with the Kona Hongwanji, Onizuka was struck by the lack of boundaries or borders—political, racial, or egoistic—visible from such a distance.
Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
