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A Letter to Dharma Protectors and Friends in 2018
Spring flowers, autumn moon, winter goes, and spring arrives once again. As the seasons follow their order of time, we welcome 2018. Venerable Master Hsing Yun gives his blessings and encouragement to all through his spring couplet, “A Family of Loyalty and Honor.” Loyalty and honor are most important in life. We must remain loyal and righteous towards people. We must stay loyal in our relationships, responsibilities, friendships, and towards our leaders. We must show sensibility towards human relationships, remain righteous towards the world, have benevolence for society, and sense our connection with the whole universe. It is essential to understand, be grateful for, realize, and keep as family legacy the spirits of loyalty and honor.
佛光山人間佛教研究院2025新書推薦
《邂逅佛教：人世間的一處歸宿》中譯本發行 在動盪時代尋覓心靈歸宿 《人間萬事》英文版第一冊面世 映照人生萬象的智慧之書 《僧事百講》英文版套書隆重推出 叢林常識邁向國際 《僧事百講》是一部近代中國佛教叢林制度的百科全書，由星雲大師親自講述。在財團法人佛光山人間佛教研究院副院長妙光法師的領導下，特別推出英文版套書，向國際人士介紹傳統中國佛教叢林制度沿革、內涵與精神，有助國際人士認識與理解中國佛教的.....
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.
Interpreting the “Humanistic” in Renjian Fojiao (人間佛教) as Advocated by Venerable Master Hsing Yun of Fo Guang Shan
Śākyamuni Buddha expounded the Four Noble Truths as his first teachings to demonstrate to human beings the causes of suffering, and more importantly, to give hope that suffering can end. For this reason, the Buddha is often referred to as the doctor who tends to human beings in their very fundamental need: fulfillment in attaining freedom from suffering. As human interests and values are given broader definitions, the Buddhist movement also becomes much more diverse in scope, giving Buddhism a humanistic character regarding various aspects of life.
Interpreting the “Humanistic” in Renjian Fojiao (人間佛教) as Advocated by Venerable Master Hsing Yun of Fo Guang Shan
Sakyamuni Buddha expounded the Four Noble Truths as his very first teachings out of the intention of showing human beings the cause of suffering, and more importantly, to give hope in that such sufferings can be ended. For this reason, Buddha is often referred to as the doctor who tends to human beings in their very fundamental needs: fulfillment in attaining freedom from suffering. As human interests and values are given broader definitions, the Buddhist movement also becomes much more diverse in scope, giving Buddhism the characteristic of humanism on various aspects of life. The purpose of this paper is to examine the elements of humanism traceable in the teachings and practices of Buddhism and find relevance between such and Renjian Fojiao (Humanistic Buddhism).
Laity and Naturalization of Humanistic Buddhism in the Workplace
The story told through this paper is a snapshot of one dimension of Humanistic Buddhism’s future in Australia. A dimension, in the hands of lay members who seek to witness to their beliefs in their place of work. Macy (2010, p. 1) describes the characteristic of the people who underpin the credibility of this study, “it is an incredible privilege that we have been given, human life with a self-reflective consciousness that makes us aware of our own actions.” Further, Macy (2010, p. 2) urges lay Buddhists to use their skills, no matter how small or insignificant they may personally feel about them, since one shared insight can escalate to initiating “meaningful societal change.”
Human World Buddhism at Fo Guang Shan: Localising Anthropocentric Dharma
In this short essay, I look at “Humanistic Buddhism” as taught and practiced at Fo Guang Shan 佛光山 according to the vision of Venerable Master Hsing Yun 星雲 (born 1927). My first aim is to add some conceptual clarity around the misleading English term “Humanistic Buddhism,” and to propose alternative terms such as “Human World Buddhism” or “Anthropocentric Buddhism.” Secondly, I add some reflections about the tension between what I term “centripetal” (parochial, insider-oriented) and “centrifugal” (global/glocal, outreach-oriented) modes of engagement in the context of Fo Guang Shan. Finally, I look at the underlying ethos of dharmic “service” to the community in the context of “appropriate” or “skillful means.”
Cultivating Social Historical Knowledge to Walk the Bodhisattva Path
In many regards, the future of Humanistic Buddhism can be considered in relation to its past. Developed as a response to social and political reforms in China during the transition from Qing dynastic rule to Republican governance, Humanistic Buddhism, as conceptualized by Master Taixu, proposed a reform of Chinese Buddhism that redirected its focus from ritual practices for the dead to emphasizing the human concerns of practitioners in this life. Thus, it prioritized an objective of engagement with human needs in a worldly context. While Humanistic Buddhism as expanded in Taiwan under the guidance of Venerable Master Hsing Yun maintains this focus on addressing human concerns, a reexamination of this historic foundation might prove fruitful in yielding new directions for the future growth of Humanistic Buddhism, especially in regards to its propagation throughout the world.
Humanistic Buddhism: Holding True to the Original Intents of Buddha-Chapter Two: The Humanistic Lifestyle of Buddha
The Buddha lived an extraordinary life. Growing up as the gifted Prince Siddhartha, he mastered the Five Sciences and Four Vedas at a young age. Life inside the palace meant he could have all he desired, including the power to reign over his kingdom. Despite this, he instead drew his attention to the forces of impermanence experienced in life and society such as the significant issues of suffering caused by birth, old age, sickness, and death; discrimination of the caste system; the oppression of power; wealth disparity; and the weak preyed upon by the strong. All these signs of inequality amongst living beings left him perturbed and perplexed.
On the This-Worldly Emphasis of Humanistic Buddhism
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.
