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The Localization of Buddhist Teachings within Glocalization
The purposes of promoting Buddhist culture and education are to guide sentient beings towards purifying their body and mind, and awakening their wisdom. By relying on cultural and educational means, it is possible to avoid conflicts between different religious faiths and allow non-Buddhists to accept Buddhist culture. In the course of accepting Buddhist culture, they will be able to gradually understand and eventually accept Buddhism. It is a kind of “skillful and expedient means” of the Dharma. Through culture and education, we can teach according to the learners’ aptitude, bring benefits and joy to all sentient beings and allow them to gain wisdom.
Venerable Master Hsing Yun’s “Buddhist Economics”
There is limited research regarding the economic problems faced by Buddhism in its development over the past 2000 years, which has contributed to much confusion and many misunderstandings. Venerable Master Hsing Yun is the first eminent monk to publicly disclose his Buddhist economic beliefs based on his experience propagating the Dharma in the past decades. Venerable Master Hsing Yun merges the laws of society with the Dharma, explaining in a considerate and rational manner.
The Key to Promoting Localization is not to ‘Discard’ but to ‘Give’–My View on ‘De-sinicization'
In Taiwan, issues of provincial origin and ethnicity are often intentionally used to manipulate elections. During the March 2004 presidential election, ethnic sentiment was once again provoked to the extent that some people chanted slogans of “localization” and “de-sinicization.” This throws us into doubt. In this era of multiculturalism, when countries are making every effort to absorb other cultures, it is indeed perplexing—and even unfathomable—why some Taiwanese people are moving to “discard” a culture via “de-sinicization.”
Can “Venerable Master Hsing Yun’s Values” Increase Social Harmony?
A very good afternoon to Venerable Tzu Hui, the master of ceremony, scholars, and experts from both sides of the Taiwan Straits, and venerables, whom I have come to know and respect. Let me speak standing, as I am still young. Of the close to twenty experts and scholars who are in attendance, the youngest should be Professor Shang, could you please raise your hand?
Editor's Preface:Human Life
Volume four of Studies on Humanistic Buddhism contains eight translated articles, two commentaries, two original articles, and a perspective piece all relating to human life. Human life is a topic with a vast scope. It was chosen because it is central to Humanistic Buddhism. As several articles in this volume and previous volumes discuss, Humanistic Buddhism developed as a response to the perception that Buddhism no longer related directly to human life. By the nineteenth century in China, Buddhism was seen to provide what came to be mainly perfunctory rituals to be performed upon the death of a family member. Humanistic Buddhism revived Buddhism as an intrinsic part of daily life.
Humanistic Religion From Guodian to Vimalakirti
This paper will argue that the term “Humanistic Buddhism,” which Venerable Master Hsing Yun describes as central to all of Buddhism, is also fundamental to Chinese religion as a collective group. Such an expansion is in keeping with the spirit of his recent publication 365 Days for Travelers: Wisdom from Chinese Literary and Buddhist Classics. Here we see an enlargement of humanism to include a general assessment of Chinese culture. It because of this expansion that this paper uses the term “Humanistic Religion” instead of “Humanistic Buddhism.” Crucial support for the centrality of humanism to Chinese religion comes from it being expressed with the greatest clarity and earliest date in the recently excavated Guodian corpus (郭店楚簡). As such, Guodian represents a missing link between Buddhism and other pre-Han religious systems. Venerable Master Hsing-yun sees Humanistic Buddhism as a system that has particular utility for overcoming divisions; as such it is interested in developing the linkages with indigenous Chinese religion that I will be detailing in this paper. Specifically, Humanistic Buddhism: Holding True to the Original Intents of Buddha, states that the schisms which arose after the passing of the Buddha can be overcome with humanism. In the publications by Fo Guang Shan I have reviewed so far, however, recently excavated manuscripts have not been considered and this will one of the contributions of this paper.
探討人間佛教的「人」(二之一)
也許由於佛教最大的力量在於能夠不斷擷取以及適應新的環境和文化背景,佛教的修行者長遠以來均能採用創造性的詮釋法,亦即以創新的方式有效地傳遞佛法的含意。人間佛教試圖將佛法以順應現代社會的方式呈現,證明自身有極大潛力向每個「人」,亦即「未來佛」說法。
人間佛教對社會福利的貢獻(三之一)——綜觀星雲大師在解行上的詮釋
筆者的目的是根據南傳巴利藏和北傳的漢文阿含藏,來彙整釋迦牟尼佛(約西元前五六三─四八三年)所說的法義,以點出星雲大師如何在深奧的法義中,形成人間佛教福利社會的理論面與實踐面。
人間佛教對社會福利的貢獻(三之三)——綜觀星雲大師在解行上的詮釋
佛世時佛法能夠廣為弘揚,與佛滅後佛法仍能廣泛流行,大部分要歸功於佛陀採用的系統性方法。系統性方法是管理學和作業研究所用的現代術語。它的主要概念是把每一個系統──大至整個宇宙,小至人類最微細的活動──都視為由許多互相緣起、互動的分子所組成。即使再微小的活動,在「1.瞭解各組成分子的彼此關係,及2.審慎評估其中每一組成分子的改變,對其他組成分子造成的影響」之前,我們無法作很好的規畫、組織、執行、和控制。
人間佛教對社會福利的貢獻(三之二)——綜觀星雲大師在解行上的詮釋
筆者的目的是根據南傳巴利藏和北傳的漢文阿含藏,來彙整釋迦牟尼佛(約西元前五六三─四八三年)所說的法義,以點出星雲大師如何在深奧的法義中,形成人間佛教福利社會的理論面與實踐面。