Humanistic Buddhism Research Articles

A Comparative Perspective of “Engaged Buddhism” and “Renjian Fojiao” (“Humanistic Buddhism”) in Chinese Speaking Discourse: Exclusivism, Inclusivism, or Pragmatism?

The two modern concepts, “Engaged Buddhism” and renjian fojiao 人間佛教, with the variety of its English translations (such as “Humanistic Buddhism”), were developed and discussed with and without reference to each other over several decades. This article raises the question of how “Engaged Buddhism” has been portrayed in the Chinese-speaking world. It therefore reflects on a hybrid conceptual history and distinguishes between “concept-unaffected” and “concept-affected” (“concept-affirming”, “concept-negating”, and “concept-corresponding”) positionings in the Buddhist world, as well as a “concept-distancing” and “concept-processing” scholarship of Buddhist studies. The concept of “Engaged Buddhism” has been rendered with various Chinese terms in mainland China and Taiwan, e.g., “rushi fojiao” 入世佛教 (Buddhism that Enters the World), “canyu fojiao” 參與佛教 (Participatory Buddhism), and “zuoyi fojiao” 左翼佛教 (Left-Wing Buddhism). As can be seen from a rich body of sources, its discussion among Chinese-speaking Buddhists and scholars increased over the past twenty years and has been strongly characterized by comparisons with “renjian fojiao”, which can lead to different currents, such as exclusivism, inclusivism, and pragmatism.

Interpretation of Buddhist Scriptures from the Perspective of Sinicization of Buddhism

The interpretation of Buddhist scriptures from the perspective of Sinicization of Buddhism has undergone a long and fruitful development process. From the initial period of Buddhist transmission with grid-meaning translation, to the elaboration of Buddhist doctrines during the Wei, Jin, Northern, and Southern Dynasties, to the doctrinal taxonomy in the Sui and Tang dynasties, and then to the interpretation of mind and nature during the Song and Ming dynasties, up to the modern trend of humanistic Buddhism, the interpretation of Buddhist scriptures has always interacted with the spirit of Chinese native culture, presenting a unique landscape of integration and innovation. The Sinicized interpretation of Buddhist scriptures not only demonstrates cultural confidence but also provides wisdom and inspiration for modern society. In the future, cross-cultural dialogue with the world, interdisciplinary integration and development, digital humanities research, and innovative communication methods will become new directions and challenges for the Sinicized interpretation of Buddhist scriptures.

Humanistic Buddhism: Amṛtyupasthāna, Ānāpānasmṛti and Holistic Health Management

Humanistic Buddhism provides a profound and unique perspective on exploring the path of holistic health. Smṛtyupasthāna (Four Mindfulnesses) is a basic meditation method in Buddhism, which involves continuous awareness and observation of four different aspects: (1) Kāyānupassanā (Body Mindfulness), (2) Vedanānupassanā (Mindfulness of Feelings), (3) Cittānupassanā (Mindfulness of Mind) and (4) Dhammānupassanā (Mindfulness of Dharma). Mindfulness is an effective way to manage worries, allowing us to be free from worries, stay away from upside-down dreams, and achieve a state of freedom. This article proposes a model of humanistic Buddhism and holistic health: (1) Kāyānupassanā and Physical Well-being, (2) Vedanānupassanā and Spiritual Well-being, (3) Cittānupassanā and Mental Well-being, and (4) Dhammānupassanā and Social Well-being. The Four Mindfulness Practices of Humanistic Buddhism provide us with valuable tools and ways to improve the holistic health and cope with the challenges and difficulties in life. Through spiritual practice and practice, we can achieve holistic health at the individual, physical, spiritual and social levels.

Exploring factors acceptance of Mobile Learning Application for Humanistic Buddhism Learning among Malaysian Young Adult

Exploring factors acceptance of Mobile Learning Application for Humanistic Buddhism Learning among Malaysian Young Adult

Meditation and Holistic Health in Humanistic Buddhism

Humanistic Buddhism emphasizes that Buddhism should be integrated into daily life. Meditation as a practical method can help practitioners cultivate inner peace, wisdom and compassion to better serve others. Through meditation, breathing and mindfulness practices, Zen practice can help people reduce anxiety and stress and improve their ability to manage emotions. Master Hsing Yun emphasized that Zen is the core of humanistic Buddhism. The so-called Humanistic Buddhism refers to the close integration of Buddhist teachings and practices with human daily life, making it an effective way to solve practical problems and improve the quality of life. Meditation is closely related to physical, mental and spiritual health. Through meditation, we can achieve harmony and health of body and mind, improve mental health and spiritual growth. In modern society, we should actively learn and practice meditation as a way of life and spiritual pursuit to achieve a higher level of life value and meaning.

Humanistic Buddhism and Holistic Health Management

Master Hsing Yun said that humanistic Buddhism has six characteristics: (1) human nature, (2) life nature, (3) altruism, (4) joy, (5) contemporary nature, and (6) universal relief nature. Among the six characteristics, life nature is closely related to the health of the whole person. When the World Health Organization (WHO) was founded in 1948, the definition of health was: "Health is a complete sense of physical, mental, and social well-being and not only the absence of disease or infirmity." This definition is the beginning of focusing on holistic health. Most people in the Western Christian world have a good understanding of the word spirituality, but it is difficult for believers in other religious faiths in the non-Christian world to grasp its meaning. This is also an important reason why most countries at the WHO meeting were unable to reach a consensus to include spirituality in the definition of health. Therefore, the concept of "spirituality" must be interpreted and integrated into the culture according to local characteristics in order to implement holistic health with local significance. Lu (2022) proposed a holistic health model that integrates three parts: (I) Dimensions: Physical, Mental, Spiritual, and Social, (II) Status: Health, Sub-health, Illness, and Recovering, and (III) Approach: Western medicine, Eastern medicine and Folklore Therapy, Religions and Beliefs, Sports and Martial Arts. This study explores religion in the third approach within the holistic health model, exploring its relationship within (I) Physical, Mental, Spiritual, and Social dimensions, and (II) states of Health, Sub-health, Illness, and Recovering from a perspective of Humanistic Buddhism.

On Urban Buddhism: a Humanistic, Secularizing, and Universal Buddhism

Abstract In this paper, I explore the religious project initiated by the renowned abbot Juexing 觉醒 and a group of scholars to create a typology of Urban Buddhism (dushi fojiao 都市佛教). This religious project is discussed here as a political attempt at reform extending over the last two decades. I first review the recent discourse on Urban Buddhism, drawing on monastic and elite narratives from the turn of the century. Second, I compare Juexing’s work with the studies of other scholars who have contributed to the development of the concept of Urban Buddhism. Although some of these scholars did not use the actual term “Urban Buddhism,” their research is still relevant to the field. After reviewing Juexing’s political project, I conclude that the term “Humanistic Buddhism” (renjian fojiao 人间佛教) has been transformed into “Urban Buddhism” to renew its meaning. Embracing Urban Buddhism means adapting to modernity and signifies a move toward a more universal form of Buddhism for Buddhist leaders in Shanghai.

MOBILE LEARNING AND HUMANISTIC BUDDHISM: A LITERATURE REVIEW

Following the explosion of information communication and technology (ICT), mobile has become one of the useful teaching aids in education and is known as m-learning. M-learning has many advantages over other information technologies, such as computers in teaching many subjects including Humanistic Buddhism. This article is a review of literature about the use of ICT in education, m-learning, humanistic Buddhism, and the use of m-learning in the learning of humanistic Buddhism. The study shows that this aspect is still rarely being explored but has great potential to expand the knowledge about humanistic Buddhism to Buddhists.

Buddhist Transformation in the Digital Age: AI (Artificial Intelligence) and Humanistic Buddhism

Humanistic Buddhism is one of the mainstreams of modern Buddhism, with special emphasis on the humanistic dimension. With the development of artificial intelligence (AI) technology, Humanistic Buddhism is also at an important stage of modernization and transformation, thus facing a continuous negotiation between religious values and technological innovations. This paper first argues that AI is technically beneficial to the propagation of Buddhism by citing several cases in which AI technology has been used in Buddhism. Then, by comparing Master Hsing Yun’s Buddhist ethics to “Posthuman” ethics, it points out that the theories of Humanistic Buddhism share similarities with AI and Posthuman ethics. Among them, Master Hsing Yun’s theory of “the nature of insentient beings” provides an important theoretical reference for the question of “whether AI can become a Buddha”. From the technical and ethical dimensions, it points out that the interaction between Humanistic Buddhism and AI can promote original uses or implementations of AI technology. However, it should also be noted that compared to the cases of “Artificial Narrow Intelligence”discussed in the paper, the “Strong AI” could lead to much more ethical crises. It is also likely to cause the cult of science and technology, and thus subvert the humanistic tradition of Buddhism with a new instrumental rationality. In addition, there are some potential pitfalls that Humanistic Buddhism may encounter when using AI. Hence, while it is necessary to encourage the use of technologies such as AI in contemporary Buddhism, it is also important for Buddhism to keep a critical distance from digital technologies.

Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva

Abstract: The notion "Buddhism for Human Life" ( rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.

Atmospheric Buddhism: How Buddhism is Distributed, Felt, and Moralized in a Repressive Society

ABSTRACTA growing number of lay Buddhist practitioners have sought out alternative ways to incorporate Buddhist teachings in their daily practices and make positive changes in society by “doing good” for others. Sometimes recognized as part of “humanistic Buddhism,” this approach emphasizes general morality and focuses on people who need help as a way to fulfill Buddhist teachings in this world. Some Chinese Buddhist practitioners who follow the Tibetan Buddhist tradition also carry out similar humanistic engagements but use more subtle space‐making processes and often “brand” these as Buddhist practices. Drawing on the ethnographic observations of lay Buddhist practitioners in urban China, this article examines how urban practitioners promote (middle‐class) morality and well‐being lifestyles through what I call “atmospheric Buddhism.” Ultimately, the article argues that an alternative mode of Buddhist practice is emerging in Chinese urban environments in order to cope with politically constrained environments.

A Case of Chinese Commercial Spirit: Humanistic Buddhism in Taiwan, USA and China

Humanistic Buddhism regards the Noble Eightfold Path as the core teaching of practicing Buddhism, and it is the path to guide practitioners to liberation. Business ethics is an important part of a businessperson's spirit. Business ethics refers to the moral principles and codes of conduct that should be followed in the business environment. Humanistic Buddhist ethics and businessman's spirit can promote and harmonize each other. Businessmen can practice the spirit of Buddhist ethics in business by focusing on the well-being of others, being honest and trustworthy, operating responsibly, and making charitable donations. In this case, we take Dr. Kai-Fu Lee as an example and introduce his story of being born in Taiwan, studying in the United States, and starting a business in China. From the case of Dr. Kai-Fu Lee, the important influence of Humanistic Buddhism on the commercial spirit of contemporary Chinese can be observed.

A Case of Chinese Commercial Spirit: Humanistic Buddhism in Taiwan, USA and China

A Case of Chinese Commercial Spirit: Humanistic Buddhism in Taiwan, USA and China

Vernacular Modernism: Humanistic Buddhism from Below in Bade, Taiwan

The study of Humanistic Buddhism in Taiwan has typically focused on its largest, most elite representatives. These institutions are a smaller and less representative section of Buddhism in Taiwan than they might appear, however. This paper will take a different angle: looking at Humanistic Buddhism not from above, but from below; not through multinational monastic-led organizations, but through a local working-class lay community; not as a discreet tradition, but as part of a broader religious market. My subject will be the Maitreya Lay Buddhist Lodge, where we find a "vernacular modernism" in which core ideas and orientations of Buddhist modernism are articulated within a broader religious field marked by enduring dynamics and tensions identified in studies of late imperial Chinese religion.

Humanistic Buddhism: Noble Eightfold Path and Eight Pagodas

Master Hsing Yun advocated Humanistic Buddhism in the hope that people can apply Buddhist teachings and practice methods in real life to solve various problems in real life. The concepts of Humanistic Buddhism are embodied in the Eight Paths Pagoda of the Buddha Memorial Hall in Taiwan. The eight pagodas of the Buddha Memorial Hall in Fo Guang Shan, Taiwan are named: (1) One Teaching, (2) Two Assemblies, (3) Three Goodness, (4) Four Givings, (5) Five Harmonies, (6) Six Perfections, (7) Seven Admonishment, and (8) Eightfold Path. However, the Eight Towers in Mahaparinirvana Temple, India have different meanings. Firstly, the Tower of Birth symbolizes the birth of the Buddha. Secondly, the Bodhi Tower represents the time when the Buddha became enlightened. Thirdly, the Tower of the Wheel of Dharma indicates the time when the Buddha taught the Dharma. Fourthly, the tower of Sangha Vini stands for the time when the Buddha taught the Dharma. Fifthly, the Tower of Relics signifies the Nirvana of the Buddha. Sixthly, the Tower of Turning the Wheel of Dharma symbolizes the time when the Buddha turned the wheel of Dharma for the first time. Seventhly, the tower of the second turning of the Dharma wheel denotes the time when the Buddha turned the Dharma wheel for the second time. Finally, Tower of Nirvana symbolizes the time of Buddha's Nirvana.

Rekonstrukciya buddijskoj very s pomoshch'yu gumanisticheskoj buddijskoj mysli mastera Tajsyuya

The article presents the theory of humanistic Buddhism of Taixu, who became a key figure in the revival of Buddhism in modern China.

Master Hsing Yun: The Pioneering Practitioner of Contemporary Humanistic Buddhism (1927 – 2023)

Master Hsing Yun founded Fo Guang Shan in 1965, dedicated to promoting Humanistic Buddhism. Master Hsing Yun is known for his simple and down-to-earth teachings, as well as his efforts to bring Buddhism to the masses through modern communication technology and community service initiatives. He has made significant contributions to the development and popularization of Humanistic Buddhism through his teachings, writings, and community service initiatives. Master Hsing Yun passed away on February 5, 2023 in Fo Guang Shan, Taiwan. He said in his last words, "The best memory for me is to practice Humanistic Buddhism. I hope that everyone will be diligent in Humanistic Buddhism and establish a pure land on earth." Master Hsing Yun is the pioneering practitioner of contemporary Humanistic Buddhism. We must continue to uphold Master Hsing Yun's beliefs and promote Humanistic Buddhism.

Contemporary Humanistic Buddhism and Chinese Commercial Spirit

Contemporary Humanistic Buddhism and Chinese Commercial Spirit

The museum is like a temple: the Fo Guang Shan Buddha Museum in Taiwan1

This article describes how a museum built by the Taiwanese Fo Guang Shan (FGS), one of the largest Buddhist groups on the island, triggers emotions and spirituality in its visitors. We explore how the conceptualization of materiality by the founder of FGS, Hsing Yun, is presented to visitors at the FGS Buddha Museum (FGS-BM) and how Humanistic Buddhism is materially expressed at the museum. By analysing the museum space and investigating visitors’ responses to the FGS-BM through ethnographic research, we describe how the FGS uses material artefacts, museum space and embodied activities to communicate Buddhist ideology to the laity, triggering some visitors’ emotions and leading some to describe the museum as being similar to a temple.

Preliminary Exploration of Dharma Mudra and Social Entrepreneurship for Humanistic Buddhism

Preliminary Exploration of Dharma Mudra and Social Entrepreneurship for Humanistic Buddhism