人本的佛法與人本為中心的佛教 -- 論印順導師「人間佛教」之本懷=Buddhadharma for People and Human-oriented Buddhism: A Discussion of the Original Concerns of Ven. Yinshun's "Humanistic Buddhism
Abstract: 1. Chinese Buddhism commonly values death and ghosts. To counteract this, Ven. Taixu advocated “Buddhism for the human realm” (rensheng Fojiao 人生佛教), in which the survival and development of mankind is central, and in which the path of ten virtuous actions is emphasized. In order to put into practice the principles of his “Buddhism for the human realm,” Ven. Taixu prioritized the fruits of practicing in the human-oriented vehicle, while maintaining consideration for the fruits of practicing in the heaven-oriented vehicle. As Ven. Yinshun believes, “the Buddhadharma is for people; it should be without divinization or deification. It is not a religion of ghosts or spirits, nor is it theistic. Only a ghostless, non-theistic humanistic Buddhism can express the true meaning of the Buddhadharma.” Ven. Yinshun has written fourteen articles with the term “humanistic Buddhism” (renjian Fojiao 人間佛教) in the title, setting forth the core of humanistic Buddhism, and even allowing the present author to have faith, understanding, practice, and experience in humanistic Buddhadharma.
2. Buddhadharma includes the following: the teachings and explanations expounded by the Buddha; reliance on the Dharma; the gift of Dharma given by the Buddha; the Dharmakāya accomplished by the Buddha through correct dedication; the most profound dharma-nature, awakened to by the Buddha; the broadest dharma-characteristics, known by the awakened Buddha. These comprise the “Buddhadharma” of humanistic Buddhism.
3. Human-oriented “Buddhism” requires mastery of the following: (1) the principles that the Buddha used in teaching sentient beings; (2) the methods that the Buddha used in teaching sentient beings; and (3) the Buddha’s ultimate goal in teaching sentient beings.
4. For Ven. Yinshun, “human-oriented” refers to “taking human beings as the basis”; “taking human beings as central”; “taking human beings as fundamental”; “taking the conversion of human beings as the locus of importance”; “taking the conversion of human beings as central”; “taking the learning in Buddhism (xuefo 學佛) of each individual person as the basic interest.” For Ven. Yinshun, “central” is the “fundamental interest” of the Buddhadharma, and the “basic interest,” “locus of importance,” and “locus of the core” for learning in Buddhism. “Humanity-oriented” entails the fact that the environment humans live in provides the teaching materials (teachings, principles, practices, and fruits) for study in Buddhism (foxue 佛學), and is the most appropriate setting in which one puts into practice learning in Buddhism (faith, understanding, practice, and attainment).
5. Having directly perceived conditioned arising of life, the Buddhas attained perfect enlightenment; they also expounded the law of causes and conditions, including all dharmas of sentient and non-sentient realms. The Buddha’s teachings revolve around the Four Noble Truths (suffering, cause of suffering, eradication of the cause, and path leading to the eradication) in the s