On Xing Yun’s Humanistic Buddhism

Master Xing Yun, the founder of Fo Guang Shan (lit.,"Buddha’s Light Mountain") in Taiwan, is one of the most prestigious representatives of contemporary Humanistic Buddhist movement. Investigation into his thought is of referential value and practical significance to the recent study on Humanistic Buddhism among the academic and religious circles. This dissertation consists of nine parts. The contents are as follows:The introduction clarifies the reason and value of the reseach and makes a general overview of the research development made by the academia. It also notes new research perspectives on the basis of the achievements of previous research, gives a sketchy outline of the dissertation and highlights the potential innovative points.Chapter one investigates the ideological background of Xing Yun’s Humanistic Buddhism. The rationale for Humanistic Buddhism derives from the Buddha, whose teachings focus on human beings and aim at liberating prople from suffering in real life. Mahayana Buddhism, especially the Budhisattva way of self-enlightenment and awakening all sentient beings, is the theoretical foundation of Humanistic Buddhism. Chan Buddhism, which emphasizes that enlightenment is seeing one’s true nature, initiated the development of Humanistic Buddhism in China. Xing Yun’s thought directly drew from that of Master Tai Hsu, who pioneered in putting forward Life Buddhism and starting the Three Buddhist Revolutions.Chapter two discusses the essential ideas of Xing Yun’s Humanistic Buddhism. The core concept of Master Xing Yun is to relate Buddhism to everyday life, underline the principle of living what one believes, and place more weight on reality than abstract discussion. Besides, Xing Yun advocates humanistic and joyful Buddhist practice and asserts that the real purpose of Buddha’s revealing the truth of suffering was to liberate people from pain and attain the state of supreme bliss. To some extent, Xing Yun’s thought lays its foundation on traditional Chinese Buddhism, particularly Chan Buddhism, Pure Land Sect and Huayan School.Chapter three explores the practice and innovation of Xing Yun’s Humanistic Buddhism. Xing Yun strives to establish modern Buddhism that is correct, progressive, real, reasonable and moral. He stresses the realization of four modernizations, namely, translating Buddhist Canon in modern Chinese language, utilizing modern media in Dharma propagation, integrating Buddhist practice with modern life and transforming monasteries into modern schools. He’s also been engaged in various Buddhist causes in preaching the dharma, which embody the shift of the function of Buddhism in society from asceticism to social service, and from soothing to encouraging.Chapter four analyzes the approach and principle of Xing Yun’s Humanistic Buddhism. The fundamental rule highlighted by Xing Yun is to combine traditions and modern methods. His basic principle is that of the Middle Way, unwaveringly carrying on what the Budhha taught and flexibly befiting the social environment and people’s mental dispositionChapter five explores Xing Yun’s reforms in the organizational administration of Fo Guang Shan. Xing Yun emphasizes combined effort, institutionalized management, undeviatng faith and strict accordance with rules. Essentially, It embodies idea of equality, democratic style, spirit of enterprise and humanized management.Chapter six elaborates on Xing Yun’s thought of establishing a pure land on earth. Xing Yun presents the notion of a pure land pervaded by the Buddha’s light, which is all inclusive and tolerant. Drawing on traditional pure land descriptions, he draws up the Humanistic Buddhism blueprint for a pure land in this world. The procedure of achieving this involves cultivating oneself, putting one’s family in harmony, creating stable and happy community, and bringing peace to the globe. In order to purify the Buddha-land and benefit all sentient beings, Fo Guang Shan has set up Buddhist rites in five continents, established Buddha’s Light International Association (BLIA), conducted myriad Dhama propagation activities and organized cultural interaction and dialogues between religions. It has formed an all-round international network in spreading Buddhism.Chapter seven discusses the distinctive characteristics of Xing Yun’s Humanistic Buddhist thought and practice. Firstly, Xing Yun promotes Buddhism through arts and humanities. Fo Guang Shan has made various cultural endeavors in Dharma propagation such as utilizing literature, music, painting, calligraphy, architecture in spreading Dhama. Secondly, Xing Yun’s Humanistic Buddhist thought transcends the differences between Buddhist sects and between world religions and promotes mutual respect and understanding so as to urge joint effort in educating the people and boosting world peace. Thirdly, Xing Yun emphasizes the importance of links of affinity, love and compassion in creating a happy and harmonious world.The conclusion gives a summary and overall appraisal of Xing Yun’s Humanistic Buddhist thought. Its contribution to contemporary Humanistic Buddhism can be evaluated mainly in three aspects:the idea of practicing Buddhism in everyday life, the principle of the Middle Way of adherence and flexibility, and the global perspective in planning the development of Buddhism in light of the social environment of the times.