| Buddhism comes from the west, and then develops in China. Since Buddhism from Ancient India was introduced into China, it gradually takes its roots, specially the formation of the Mahayana Buddhism with "Chinese characteristics", which makes the Buddhism become China’s national religion, always occupying the central position of religious belief system in China. Accession to monastic life and biochemical characteristics of Buddhism continuously emerge. Into the 20 th century, facing the environment of changeable era, Chinese Buddhism, in order to meet the needs of the social transformation, adjust itself. Master Tai Xu first puts forward the "Life Buddhism”, then it is developed by master Yin shun, lay Buddhist Zhao Puchu, master Xing Yun and finally formed “the most valuable wisdom of 20 th century Chinese Buddhism” – Humanistic Buddhism. Although each of them has their own understanding and opinion of Humanistic Buddhism in the aspect of theory and practice, they achieve an agreement in terms of the mainstream of the modernization of Buddhism.Humanistic Buddhism takes real life as the basis, human beings as the main object, and urge them to change for kindness of Buddhism to revise the bad behavior and culture of individuals and the society, to perfect personality, to purify the society with the though of the Mahayana Buddha. Humanistic Buddhism accustomed to modern society, which is also one of the most important features of Chinese Buddhism, and seems to be the most full and typical in Zen. Chinese Buddhism through the revolution of the sixth patriarch Hui Neng achieves the transition of the "Buddha" to the "people-oriented", completes the sinicization of Buddhism. The sixth patriarch Hui Neng points out in Tanjing that “peaceful mind helps us see our nature, while sudden enlightment helps us find truth of Buddhism” "Buddhism exists in the moral world, and it comes from the insight of the moral, which fills the gap between the human and Buddha, the world and living in the world, life and practice and creates the source of life, Humanisticand the living features of Buddhism. The tradition of Zen flourishes, after Hui Neng, Zen develops in five sects, one of which is master Mazu Daoyi, the most representative one, who declares that " the common heart is the way”, and Baizhang Huaihai stands for “valuing both agriculture and Zen” and so on, which inheritates the declaration of Zen BuddhistThe feature of Chinese Buddhism is Zen. The reality and the characteristic of practicing in real life of Zen provides local Buddhism with ideological source and theoretical basis for Humanistic Buddhism. With the rising of Humanistic Buddhism as the guiding ideology and development of the mainland clergy flags, and advocacy and practice of Humanistic Buddhism, the various sects of Buddhism, taking the trend of the times as a chance, insist to adapt to the modern society, the principle of people-oriented, actively seek fit a development base for the thoughts of Humanistic Buddhism and their respective sects. Among those theories and practice, the most representative one is that from the mainland, master Jing Hui advocates to combine the thoughts of Zen and the practice in the summer camp of life Zen. Life Zen takes "feel the life, contribute to life" as the principle of practice, pursuing "practice in the life, and live in the practice". Master Jing Hui from the perspective of a Zen practicer peruses a modern ideal that we can combine the great tradition of Zen and modern Humanistic Buddhism thoughts, find Zen in real life and even to live in a Zen life, consciously further embody and carry out the character of Humanistic Buddhism and gradually make Zen wisdom guide us in our daily life, pursue of the human to life, the grief of doublel. Humanistic Buddhism and Zen bring out and interact with each other, which makes the three characters of Humanistic Buddhism come to the same strain, and supply modern Chinese Buddhism with great model of relevant theory and practice. |
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