Originating from the context of Han Buddhism（漢傳佛教）, “Humanistic Buddhism” has come into prevalence in contemporary Taiwan, and is also closely tied to a type of Dharma propagation that is approachable and easily understandable. Humanistic Buddhist undertakings are rich and diverse, with temples and monastics integrating with the urban environment while propagating the Dharma. Not only do they engage with the worldly, but they also guide devotees with happiness and serve with kindness, thus bridging the distance between the monastic and laity. In the process of propagating the Dharma, modern equipment are also often used, including audiovisual and stage performances, as well as other methods to reach out to the public. However, although “Humanistic Buddhism” is common today and easily accepted by the majority of people, it is not with doubts and criticism. In particular, people’s ideas about temples and monastics still remain archaic, believing that monastics should cultivate “other-worldly” teachings, therefore making it difficult for them to accept this modern development of Buddhism. Moreover, most people believe that religion should be sacred and distinct from the secular. However, the worldly and lively style of Humanistic Buddhism dismantles the separation between “sacred” and “secular” thus causing the misconception that Humanistic Buddhism is profane, commercialized, with an emphasis on the secular. While these various Buddhist undertakings that harmonizes “this-worldly” living appears to be a new development, they are in fact based on the Chinese Buddhist tradition and carried out. By looking at the development of Chinese Buddhism, one sees that Humanistic Buddhism is not a new trend, but has its origins in a well-founded basis. Monasteries and monastics in Tang and pre-Tang Dynasty often closely interacted with secular society. Not only were temples located in cities and at intersections, they played an important role in the development of Chinese culture, education, charity, and also a place for resting, entertainment, trading and other functions. Furthermore, a study of Chinese literature, art, and other basic necessities of life, i.e.,clothing, food, housing, and means of traveling, shows that none are without traces of Buddhist influence. Based on the above reasons, this paper centers on Humanistic Buddhism and the Four Main Objectives of Fo Guang Shan Buddhist Order: “To propagate Buddhist teachings through cultural activities; to nurture talents through education; to benefit societies through charitable programs; to purify human hearts and minds through Buddhist practices.” It is an investigation of how Humanistic Buddhism originates from tradition of Chinese Buddhism and its new development in contemporary society. These Four Main Objectives are not only the core ideals of the Fo Guang Shan Buddhist Order, but are also the philosophy of Humanistic Buddhism, and thus applicable universally.
