Because of its conspicuous secular nature, the Humanistic Buddhism, with the focus on the Mahayana Buddhism, has aroused academic discussions of the transcendental and secular characteristics among scholars in both China and Taiwan. I think it is necessary to have a thorough understanding of the secular nature and ways of practice advocated by the Mahayana Buddhism based on the ideal of 「the liberation for all」. On the one hand, I hope this paper can provide a broader scope for those who are concerned about the issues of being secular or transcendental of the Humanistic Buddhism. On the other hand, I hope to provide ways of practice for those who are eager to tread the Mahayana path and who are able to be both secular and transcendental at the same time.
My thesis is divided into six chapters. In the first chapter, I mention about my motivation and purpose of doing the research. I also reflect on the related past research in order to understand from the academic thinking around the secular characteristics of the Humanistic Buddhism. In the second chapter, based on the history of Early Buddhism, schism of Buddhism, and Mahayana Buddhism, I expound my analysis about how the nirvana teaching was influenced and their attitude toward the world, through either transcendental or mundane aspects, was influenced because of their different interpretations on the thinking of interdependent origination. In the third chapter, based on the different aspects of Bodhisattva’s practice and cultivation, I discuss the origins of the Mahayana Bodhisattva thinking and I explain about the various characteristics of the Mahayana Bodhisattva’s practice and cultivation. In the fourth chapter, based on the meaning of emptiness of the prajñā - pāramitā sutras, I state that prajñā- pāramitā is the basis of the theory for the Mahayana Bodhisattva to transform from benefiting sentient beings to achieving enlightenment for others and self. In the fifth chapter, based on the three characteristics of the six pāramitā that are the ways for Mahayana Bodhisattvas to transform from benefiting others to realizing Buddha hood for others and self, I explain about the ways of realization based on the examples of the secular characteristics of the Bodhisattvas according to the Mahayana sutras. In the sixth chapter, I conclude about Buddhist perspectives on being transcendental or secular.
From the perspective of the nature of religion and its functions in society, an ideal religion has to be active in its attitude towards life, otherwise, it loses the value of existence. Meanwhile, it has to maintain the transcendental ideal to be a religion. I find that the Nirvāna liberation advocated by the Buddha, be it secular or transcendental, is greatly related to the interdependent origination. The Mahayana Buddhism has inherited the Buddha’s teaching and spread it in many places. The Mahayana teaching advocates that samsara is nirvana, and the ways of cultivation cover both mundane and transce
