||Humanistic Buddhism as Conceived and Interpreted by Grand Master Hsing Yun of Fo Guan Shan=星雲大師對人間佛教的認知與詮釋|
Kimball, Richard L.
Hsi Lai Journal of Humanistic Buddhism=西來人間佛教學報
|ページ||1 - 52|
|出版者||International Academy of Buddhism, University of the West|
|出版地||Rosemead, CA, US [柔似蜜, 加利福尼亞州, 美國]|
|ノート||With abstracts in English and Chinese|
|キーワード||Humanistic Buddhism; Hsing Yun; Fo Guang Shan; The Teachings of the Buddha; Life of the Buddha; Tai Xu (1889-1947); Kimball, Richard L.|
|抄録||The intention of this paper is to show how Humanistic Buddhism developed over 2500 years ago and has "re-become" in today's world due in part to the determined and steadfast efforts of Grand Master Hsing Yun of the Fo Guang Shan Buddhist Order which has its main temple in southern Taiwan. From its beginnings in northern India by Sakyamuni Gautama to its current renaissance, Buddhism has gone through many transformations and developments. Grand Master Hsing Yun has attempted to capture the original essence of the Buddha's teachings, especially those related to applications in today's world, as well as to developing new interpretations appropriate to current needs. He has built his beliefs as well as actions not only on the original teachings of the Buddha but also on the experiences and insights of previous masters such as the 6th Patriarch of Ch'an, Ven. Hui Neng, and Ven. Tai Xu.|
The Buddha taught ways for transcending earthly suffering as well as how to deal with day-to-day issues in this lifetime. He advocated equality of every human, the interconnectedness of all sentient beings, the sanctity of life and created principles related to developing positive living. In building upon these humanistic ideals, the Grand Master promotes integrating the Buddha's teachings of kindness, compassion, joyfulness and equanimity into daily life for the benefit of both self and others. He has created a world-wide network of temples and chapters which work to bring Buddhism to every corner of this planet. It is his hope that through this process a Pure Land can be developed here so that all sentient beings can positively live their lives in order to move on to the higher levels of existence such as Bodhisattvahood, Buddhahood and Nirvana.
This paper shows how the Grand Master emerged out of the chaos of 1940s China to create the system of Fo Guang Shan which is substantially influencing many cultures through his writings, teachings and social actions. Finally, the future of Humanistic Buddhism is explored through studying the current structure of Fo Guang Shan and obtaining viewpoints from many members within it including the Grand Master himself.
Focus of this Paper
A BRIEF BACKGROUND OF THE DEVELOPMENT OF HUMANISTIC BUDDHISM 2
Significant Events in the Grand Master's Life Relevant to His "Becoming" -- Conditions at the Beginning
Early Years in Mainland China
Adult Years in Mainland China
Moving to Taiwan
The Development of the Fo Guang Shan Buddhist Order
Grand Master Hsing Yun's Style and Personality
The Connection of Today's Humanistic Buddhism to the Original Teachings of the Buddha -- Some Background History
Life of the Buddha
The Renaissance of "Humanistic" Buddhism
Master Tai Xu's Lasting Influence
RE-BECOMING：THE PRINCIPAL TEACHINGS OF GRAND MASTER HSING YUN'S HUMANISTIC BUDDHISM 12
What is Humanistic Buddhism?
Is Buddhism a Religion?
Overall Focus of Humanistic Buddhism as Interpreted by Grand Master Hsing Yun
Main Points of Humanistic Buddhism as Interpreted by Grand Master Hsing Yun 14
A General Overview
Humanistic Buddhism's Principles and Precepts for Living
A Comprehensive Summary of the Principles and Precepts
Wholeness and Freeness -- Life's Goal
Humanistic Buddhist Teachings Related to Ch'an Practice
How can Humanistic Buddhism be Used to Deal with Daily Life and Beyond -- Personal Practice 28
How to Develop a Personal Practice
The Goals of a Personal Practice
Key Qualities of Behavior Related to Personal Practice 37
Social Responsibilities Related to Personal Practice
A Summary of the Grand Master's Contributions to Buddhist Beliefs 45
REFERENCES AND NOTES 48
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