Studies on Humanistic Buddhism IV: Human Life 人間佛教研究論文選 | 誠品線上

Studies on Humanistic Buddhism IV: Human Life 人間佛教研究論文選

內容簡介

內容簡介 Volume four of Studies on Humanistic Buddhism contains eight translated articles, two commentaries, two original articles, and a perspective piece all relating to human life. Human life is a topic with a vast scope. It was chosen because it is central to Humanistic Buddhism. As several articles in this volume and previous volumes discuss, Humanistic Buddhism developed as a response to the perception that Buddhism no longer related directly to human life. By the nineteenth century in China, Buddhism was seen to provide what came to be mainly perfunctory rituals to be performed upon the death of a family member. Humanistic Buddhism revived Buddhism as an intrinsic part of daily life.

產品目錄

產品目錄 Editor’s Preface PAPERS Venerable Zhu Mo 竺摩法師: The Relationship between Buddhism and Life 佛教與人生的關係 Tan Jie 譚潔: Venerable Master Hsing Yun’s Perspective on Humanistic Buddhism’s Life Education 星雲大師人間佛教的生命教育觀 Lee Chih-Ying 李芝瑩: Recrafting Role Models: A Discussion of the Contemporary Application of Buddhist Life Education Through the Comic—The Ten Great Disciples 典範重塑— 從《畫說十大弟子》 談佛教生命教育的當代實踐 Huei Kai Shih 慧開法師: A Modern Interpretation of Venerable Master Hsing Yun’s Belief that “Life Does Not Die”星雲大師人間佛教信念「生命不死」 的現代詮釋 Zheng Xiaojiang 鄭曉江: Buddhism and Hospice Care 佛教與臨終關懷 Chen Yi Biao 陳一標: Objectively Validating the Practice of Humanistic Buddhism 人間佛教實踐的客觀化 Liu Chengyou 劉成有: The Value of the Buddhism Practiced by Fo Guang Shan 佛光山佛教實踐的當代價值 Han Cheng-cai 韓成才: The Concept of Wealth in Venerable Master Hsing Yun’s Humanistic Buddhism 試論星雲大師人間佛教財富觀 Bee Scherer: Human World Buddhism at Fo Guang Shan: Localising Anthropocentric Dharma Yu Sang: The Buddhist Nationalism in Master Fafang’s Thought 1 Nadine Levy and Suzanne Franzway: Perspective: The Teacher and Late Modern Buddhism in the West: Commitment and Dilemmas COMMENTARIES D.E. Osto: Commentary: Loving-Kindness and Compassion Darui Long: Commentary: Yang Renshan, a Living Bodhisattva APPENDICES Venerable Master Hsing Yun 星雲大師: Appendix: Loving-Kindness and Compassion Venerable Master Hsing Yun 星雲大師: Appendix: Yang Renshan, a Bodhisattva

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內文 : Editor’s Preface

Volume four of Studies on Humanistic Buddhism contains eight translated articles, two commentaries, two original articles, and a perspective piece all relating to human life. Human life is a topic with a vast scope. It was chosen because it is central to Humanistic Buddhism. As several articles in this volume and previous volumes discuss, Humanistic Buddhism developed as a response to the perception that Buddhism no longer related directly to human life. By the nineteenth century in China, Buddhism was seen to provide what came to be mainly perfunctory rituals to be performed upon the death of a family member. Humanistic Buddhism revived Buddhism as an intrinsic part of daily life.

The theme of human life also provided a wide range of options for our translators. For this volume, they chose the articles that they translated from Chinese. Some of the articles are written in an academic style, others are less formal papers that were written for talks and presentations that were later published in conference proceedings. Our mission as a journal is to provide a forum catering to scholar-practitioners of Buddhism. That includes having our own team of translators, editors, and proofreaders who treat their work as an act of Buddhist practice. It allows for the translation into English of many lesser available Chinese articles. It is also a medium for scholar-practitioners to publish papers that relate directly to the practice of Buddhism in daily life, in addition to more abstract, academic topics. Some of the subjects addressed in the papers selected for translation are death, hospice care, wealth, comics, and life education. Life education may not be familiar to all readers. In Taiwan, schools include life education as part of their curricula. Life education is learning that has social and spiritual aspects. Students are encouraged to search for meaning in their lives. Because of the ethical and spiritual aspects of life education, the concept was taken onboard by many Fo Guang Shan members.

Venerable Zhu Mo’s article “The Relationship between Buddhism and Life” focuses on a topic mentioned in other articles here—the phenomenon found among many Chinese people of only turning to Buddhism as a set of rituals for the dead. Venerable Zhu Mo reminds us that Buddhist teachings include not only transcending birth and death, but also cultivating merit to improve life. Venerable Zhu Mo describes how Pure Land Buddhism gained popularity in China beginning in the Song Dynasty. With the emphasis on being reborn into the Pure Land, perhaps over time other aspects of Buddhism waned in people’s minds. The article goes on to argue that Buddhist teachings, especially the Five Precepts, are in line with the five Confucian principles for a harmonious society. The author concludes with a reminder that even the transcendent bodhisattvas engage in worldly acts to benefit sentient beings.

The theme of Buddhist life education is directly addressed by Tan Jie in her article “Venerable Master Hsing Yun’s Perspective on Humanistic Buddhism’s Life Education.” Venerable Master Hsing Yun teaches that spiritual cultivation is a part of day-to-day life. Tan shows how he provides simple, practical ways to live a happy life and create a beautiful world. For example, the three acts of goodness: (1) Do good deeds. (2) Speak good words. (3) Think good thoughts. Another example is the four givings: (1) Give others confidence. (2) Give others joy. (3) Give others hope. (4) Give others convenience. Tan concludes that, if everyone makes an effort toward their own spiritual cultivation and follows these simple teachings, then a happy life and a beautiful world are possible.

“Recrafting Role Models: A Discussion of the Contemporary Application of Buddhist Life Education through the Comic The Ten Great Disciples” by Lee Chih-Ying analyzes how the comic uses mixed media (text, photography, drawings) and symbolism to retell the story of the ten great disciples of the Buddha for a contemporary audience. Lee shows how the comic graphically represents abstract Buddhist concepts as an application of Buddhist life education. Moreover, the sparse narrative of a graphic story allows the readers to fill in the gaps. The readers thereby retell and reinterpret the stories of Buddha’s disciples in their own minds. This allows for the readers to not just copy the model behavior disciples, but through the internal dialogue of the story reflect on their own lives.

Venerable Huei Kai’s article “A Modern Interpretation of Venerable Master Hsing Yun’s Belief that ‘Life Does Not Die’” also examines the Buddhist teachings related to birth and death, saṃsāra and nirvāṇa. The article presents a reinterpretation of the religious implication of the concept that “life does not die” (生命不死) based on Venerable Master Hsing Yun’s vision of Humanistic Buddhism. This reinterpretation moves beyond the dualism of life and death, space and time, self and other. Like Venerable Zhu Mo above, Venerable Huei Kai notes that bodhisattvas see the cycle of birth and death as the medium in which to liberate sentient beings. The article’s intent is to serve as an inspiration for people to follow the bodhisattva path.

Zheng Xiaojiang’s article “Buddhism and Hospice Care” looks at how Buddhism can enhance hospice care at the end of human lives. Hospice care aims to provide comfort and alleviate pain for dying patients, but otherwise does not employ life-prolonging procedures. The focus can then be put on attending to the emotional and spiritual needs of the dying patient. Zheng argues that Buddhist wisdom regarding ending the cycle of birth, death, and rebirth can significantly contribute to hospice care. He provides the historical context in which hospice care developed, and provides recent examples of how Buddhist teachings have already been widely integrated into end of life care in Taiwan and China.

In “Objectively Validating the Practice of Humanistic Buddhism,” Chen I-Biau calls for greater dialogue and scholarly exchange between Buddhist studies and other academic disciplines. This will prevent Buddhist studies from becoming overly insular and isolated. A further call is for Buddhists to align their religious ideas with their professions. Specifically, Buddhists should gain professional accreditation in their fields and then incorporate Buddhism into their professional practice.

Liu Chengyou describes how Fo Guang Shan organically integrates individuals, groups, and the Dharma in “The Value of Buddhism Practiced by Fo Guang Shan.” As pointed out in the perspective piece later in this volume, access to an overwhelming amount of information about a myriad of Buddhist ideas that have developed over several millennia as Buddhism has been incorporated into different cultures can lead to confusion. Fo Guang Shan’s Humanistic Buddhism presents an integrated model for life (individuals), culture (groups), and faith (the Dharma). It provides a way to easily adapt Buddhist faith to fit into contemporary lives.

Han Chengcai analyzes the concept of wealth in “A Study on the Concept of Wealth in Venerable Master Hsing Yun’s Humanistic Buddhism.” Wealth is somewhat ambiguous within Buddhism. On the one hand, there is a long tradition of monastic self-imposed poverty. On the other hand, the generosity of lay Buddhists provides for the care of monastics and for projects such as building temples. Moreover, money has become essential for purchasing the necessities of life. Han describes Venerable Master Hsing Yun’s skillful means of using monetary wealth to promote spiritual wealth. Despite the fact that the desire for wealth can be unwholesome, the use of money is ubiquitous and nearly unavoidable. Encouraging lay practitioners to live in poverty is not
a growth model for Buddhism. Han points out that Venerable Master Hsing Yun’s concept of wealth takes into account the fact that money is needed to take care of material needs, enables Buddhist education, and is the basis for charity. Acquisition of wealth is beneficial, as long as it is properly obtained and reasonably allocated. Venerable Master Hsing Yun’s concept of wealth is broad. It has spiritual and material aspects. Anything that is meaningful and valuable to us fits his definition of wealth. Han concludes that Venerable Master Hsing Yun’s concept of wealth highlights his work on integrating Buddhism with contemporary life.

Bee Scherer provides another original English language article, “Human World Buddhism at Fo Guang Shan: Localizing Anthropocentric Dharma.”Scherer’s article provides continuity with Yu Sang’s, as well as with the last volume of this journal (Glocalization of Buddhism). Scherer discusses the somewhat problematic English term ‘Humanistic Buddhism,’ and proposes ‘Human World Buddhism’ to avoid the historical and philosophical connotations of the concept of humanism as it developed in Europe. Scherer goes on to consider the Sinocentric and globalizing impulses of the Fo Guang Shan Buddhist order. These two impulses create a tension between the centripetal force of the Chinese cultural cohesion of Fo Guang Shan and the centrifugal force of worldwide expansion of the order. One of the main challenges faced by Fo Guang Shan is how to achieve true localization beyond the Chinese cultural sphere. Scherer states that the balance between maintaining a Chinese Buddhist heritage and opening up and glocalizing can only be reached through constant and conscientious negotiation of needs in the triangulation of the international, the parochial, and the local.

最佳賣點

最佳賣點 : Volume four of Studies on Humanistic Buddhism contains eight translated articles

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