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A Study on Gender Equality in Humanistic Buddhism
Since Humanistic Buddhism was first proposed by Master Taixu, the issue of gender equality has gradually kindled widespread discussion in the field of Buddhism. During the Republican Era, Master Taixu and the female Buddhists of the Pure Bodhi Vihara have actively expressed their views on gender equality. Eventually, they reached a consensus of respecting a woman’s character, protecting her rights, and advocating equal status between men and women.
A Study of Gender Equality in Humanistic Buddhism
Since Humanistic Buddhism was first proposed by Master Taixu, the issue of gender equality has gradually kindled widespread discussion in the field of Buddhism. During the Republican Era, Master Taixu and the female Buddhists of the Pure Bodhi Vihara have actively expressed their views on gender equality. Eventually, they reached a consensus of respecting a woman’s character, protecting her rights, and advocating equal status between men and women. After 1949, under the impetus of Venerable Master Hsing Yun, Venerable Yin Shun, Venerable Sheng Yen, Venerable Chaohwei, thoughts on gender equality in Taiwan have made great strides. After 1980, the rejuvenation of Humanistic Buddhism in Mainland China in turn developed thoughts on gender equality. As a result, the overall status of female Buddhists in Mainland China has remarkably improved.
Zen Master Seung Sahn’s Teaching of “Don’t Know Mind” and its Contribution to Gender Equality in Western Buddhist Communities
Although Buddhism has an egalitarian philosophical framework, the story of women’s equity within Buddhist communities throughout history has run parallel to the story of women’s equity in society. The emergence of Buddhism in the West has brought changes in the progress of gender equality in Buddhist communities. This paper focuses on the most basic and simple teaching of Zen Master Seung Sahn, the “don’t know mind.” His contribution to establishing Zen Buddhism from Korea to the West has influenced a new dynamic that has emerged within Buddhist communities in the West—the inclusion of women in leadership roles within these communities. Throughout history, men have dominated the narrative and defined what it is to be a woman, and men have controlled the outcomes for women and their experiences within their own spiritual practice. Today we see more and more women shaping the way Buddhism is practiced, just as we also see more women than ever becoming teachers and leaders in Buddhist communities outside of Asia.
Studies on Humanistic Buddhism II: Practical Applications: Venerable Master Hsing Yun on Humanistic Buddhism
Studies on Humanistic Buddhism II: Practical Applications: Venerable Master Hsing Yun on Humanistic Buddhism
人間佛教兩性平等思想研究
自太虛大師宣導現代人間佛教以來，男女兩性平等問題逐漸引起佛教界廣泛關注。民國時期太虛大師以及「菩提精舍」女眾都對這一問題作出了積極回應，基本達成了尊重女性人格、維護女性權益、宣導男女地位平等的共識。1949 年之後，在星雲大師、印順導師、聖嚴法師和昭慧法師等人的推動下，台灣地區人間佛教兩性平等思想取得了舉世矚目的成就。上世紀八〇年代以後，大陸地區的人間佛教重新煥發生機，人間佛教兩性平等思想亦隨之獲得發展，大陸佛教女眾的整體地位得到顯著提升。
