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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.
Recent Conclusions on the Theory of Humanistic Buddhism: Looking at Venerable Master Hsing Yun from Hear Me Out: Messages from a Humble Monk
The book Hear Me Out: Messages from a Humble Monk was written by Venerable Master Hsing Yun and published in 2015. The book, among the nearly thirty million Chinese characters written by the Venerable Master so far, has two distinct features. Firstly, it is a work of Buddhist apologetics in the contemporary era, written in response to the recent accusations against the Buddhist Compassion Relief Tzu Chi Foundation made by the Taiwanese media. The special causes and conditions of its writing endow this book with a distinctive theme, and with a high degree of realism and relevance.
A Contemporary Artist’s Expressions of Buddhas & Pure Lands in the Human Realm
In Taiwan’s Socially Engaged Buddhist Groups, David Schak and Hsin-Huang Michael Hsiao (2005) highlighted a new religious phenomenon in Taiwan: the rise of socially engaged Buddhism, with Buddhist groups committed to working for the improvement of society and the well-being of the needy and the sick. The tremendous expansion of Buddhism in Taiwan, especially in the category of a local socially engaged type, is termed renjian fojiao (人間佛教 which translates directly as “terrestrial” i.e. “this-world” Buddhism), or expressed as “engaged” or “socially engaged.” Another frequently used phrase is rushi (入世 “entering” or “being in” the world), in contrast to chushi (出世 “leaving the world”)—mirroring a belief that the Pure Land is this earth, and their goal to purify it.
Geneaology and Taxonomy of the ‘Twentieth-century Renjian Fojiao 人間佛教’Mapping a famen 法門 from Mainland China and Taiwan to Europe
The first part of this paper will discuss concepts and practice of‘twentieth-century renjian fojiao’; it will start analyzing theoretical meanings and doctrinal implications of renjian fojiao in modern and contemporary Mainland China and Taiwan, and assess various case studies of ‘renjian fojiao in practice’ among Buddhist communities since the Republican period onwards and also from the pre-modern Imperial time. I will attempt a taxonomy of these principles and practices, and then ponder whether this renjian fojiao should not be classified as an overall ‘school’(zongpai 宗派) but considered rather as a ‘Dharma gate’ (famen 法門). Secondly, I will consider the transmission of renjian fojiao to Europe, more precisely the Netherlands, in particular I will look at how (Mainland China) Longquan monastery 龍泉寺 (located in Utrecht) and (Taiwan) Fo Guang Shan 佛光山 (located in Amsterdam) are adopting and adapting ‘twentieth-century renjian fojiao’ in the Netherlands. Finally, this paper will conclude by questioning how ‘twentieth-century renjian fojiao’ could be more present in international platforms that are working towards conflict resolutions and peace building, and therefore could intervene and facilitate dialogue and constructive interaction among different cultures and religions in today’s globalized and pluralistic society.
Humanistic Features in Contemporary Chan Practices: Using Fo Guang Chan as an Example
From the transmission and lineage of the Chinese Chan School, the Fo Guang Shan Buddhist Order founded by Venerable Master Hsing Yun derives from the Linji School. The “Fo Guang Chan” initiated by Venerable Master Hsing Yun, emphasizes equal attention to faith and practice, the development of meditation and wisdom, and the practice of compassion and wisdom. This is evident in its method of teaching, curriculum design, setting, and delivery. It fully integrates with modern society, contemporary knowledge and conditions, and has started a new practice of Chan.
Transnational Networks of Dharma and Development: Engaged Buddhism in the Era of Globalization
The various Buddhist social reformation and liberation movements are broadly referred to as Engaged Buddhist movements. While addressing issues concerning their communities, they have also acquired global dimensions as evident from the transnational networking among Buddhists/Buddhist organizations in Asia, as well as in the West, and the multicultural following that has come to characterize these contemporary Buddhist social movements.
The Relationship Between Buddhism and Chinese Culture
Buddhist culture is part of Chinese traditional culture. The issue of culture has recently become a hot topic of discussion in intellectual and cultural circles. Concerning this discussion, my understanding is shallow and my thoughts immature. However, I believe that the development of human culture is a continuous process, thus traditional and contemporary culture cannot be completely separated. We should draw out all the valuable essentials of traditional culture to enrich and develop a socialist-oriented national culture. My view is that traditional Chinese culture should also include Buddhist culture. At present, there is a biased opinion of equating the former with Confucian culture, and entirely eradicating the role and contribution of Buddhist culture in traditional Chinese culture. This is unfair and not reflective of historical facts.
Humanistic Buddhism and Contemporary Chinese Art
As we enter into the third decade of the twenty-first century, at least two observations can be made. On the one hand, the human condition faces its own extinction as artificial intelligence and climate change substitute basic human habits and habitats. These substitutions simulate—but can arguably never replace—natural human ones. It is not surprising, then, that fundamental aspects of the human world buried by progress into the ashcan of history have risen from the dead. The current renewal of human tribalism and authoritarian systems challenge assumptions of what “progress” and “modernity” as defined by Western Enlightenment is and can be. Indeed, cultural critics have discussed the phenomenon of postmodernity as characterizing the late twentieth century. Can we speak of neo-tradition and post-progress as veins running through the early twenty-first century? We clearly feel the pulse of these veins, but remain unsure of their paths or purpose.
Humanistic Buddhism: Responding to Contemporary Developments
There are contemporary approaches to the use of Buddhist practices that can be said to be revolutionary in terms of how we study and evaluate the tradition. Since these practices are directed toward the public domain, they are one type of “Humanistic Buddhism.” A challenge for Buddhist groups is how to respond to these developments. A similar challenge exists for the academic study of Buddhism. How can we understand and deal with the contemporary world that has emerged?
Studies on Humanistic Buddhism I:Foundational Thoughts
Studies on Humanistic Buddhism I:Foundational Thoughts