印順學與人間佛教 -- 由「無諍之辯」到「求同存異」=Yinshun Studies and Humanistic Buddhism : from “Debating without Conflicting” to “Respecting Differences while Retaining Similarities”
作者為玄奘大學宗教學系教授、系主任兼文理學院院長=Professor and Director, Department of Religious Studies, Hsuan Chuang University
關鍵詞
印順學=Yinshun Studies; 人間佛教=Humanistic Buddhism; 人生佛教=Buddhism for the Human Life; 入世佛教=Engaged Buddhism; 無諍之辯=Debating without Conflicting; 求同存異=Respecting Differences while Retaining Similarities
This paper aims to explore the definition, scope, completed achievement, and areas for further development in “Yinshun Studies” and “Humanistic Buddhism.” In terms of “Yinshun Studies,” Master Yinshun had completed his autobiography and had all his writings compiled and published; following the development and trends in time, he also had his disciples digitalize, archive, and promote these collected works. All these valuable primary resources have been accumulated and turned into an abundant database for “Yinshun Studies” which is not only time-saving but also handy for interested researchers for it provides a complete and thorough basis for research. Meanwhile, the various feedback, responses and continuous researches on the thoughts and writings of the Master from all corners have constituted external data and secondary resources for “Yinshun Studies.” The Master himself had compiled earlier response articles into a book titled Waves of Dharma; afterwards, large numbers of papers, books with special foci and digital information have continued to be produced. Consequently, a wide range of topics related to “Yinshun Studies” keep flowing in, and scholarly research about “Yinshun Studies” keep emerging. Besides scholarly research projects, it is also engaging for researchers to search for related informationand consciously construct a systematic “Yinshun Studies Digital Database.” In terms of Humanistic Buddhism, the author proposes a suggestion to facilitate dialogues ranging from “Debating without Conflicting” to “Respecting Differences while Retaining Similarities,” as well as a vision of co-flourishing scene where multiple representations of Buddhism contest yet complement each other, a vision where “a thousand mountains compete for magnificence, while myriad valleys contest for depth and tranquility.” This vision of prosperity enables us to directly define the core spirit of Humanistic Buddhism shared by diverse interpretations—“to purify the land and facilitate maturation of sentient beings”—and thus helps formulate a broader scope of definitions of “Humanistic Buddhism.” As for whether actual practices can be labeled as “Humanistic Buddhism,” the author proposes two ethical criteria: first, if it fits the standards mentioned in The Agamas—that they are “good at the beginning, good in the middle, and good in the end,” i.e., that they are good in motive, appropriate in the process and means, and effectives in results. Secondly, whether they can achieve the two priority objectives suggested by Master Yinshun: “beginning with a pure thought” and “engaging in the altruistic end.”
