Difference between revisions of "Humanistic Buddhism"
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− | '''Humanistic Buddhism''' (Chinese: 人間佛教; pinyin: rénjiān fójiào) is a modern [[Buddhist philosophy]] practiced mostly by [[Mahayana]] Buddhists. It is the integration of people's [[spiritual]] practice into all aspects of their daily lives . Buddhist monastics such as [[Taixu]] and [[Yinshun]] are seen as earlier pioneers of the movement , which was later migrated to [[Taiwanese Buddhism]] through other Buddhist leaders, such as [[Cheng Yen]], [[Hsing Yun]] and [[Sheng Yen]]. | + | '''[[Humanistic Buddhism]]''' ({{Wiki|Chinese}}: 人間佛教; pinyin: rénjiān fójiào) is a {{Wiki|modern}} [[Buddhist philosophy]] practiced mostly by [[Mahayana]] [[Buddhists]]. It is the {{Wiki|integration}} of people's [[spiritual]] practice into all aspects of their daily [[lives]] . [[Buddhist]] [[monastics]] such as [[Taixu]] and [[Yinshun]] are seen as earlier pioneers of the {{Wiki|movement}} , which was later migrated to [[Taiwanese Buddhism]] through other [[Buddhist]] leaders, such as [[Cheng Yen]], [[Hsing Yun]] and [[Sheng Yen]]. |
[[File:000x297x1.jpg|thumb|250px|]] | [[File:000x297x1.jpg|thumb|250px|]] | ||
− | Humanistic Buddhism claims to encompass all of the Buddhist teachings from the time of [[Gautama Buddha]] to the present. Its goal is to live the [[bodhisattva way]], which means to be an energetic, [[enlightened]], and endearing person who strives to help all sentient beings liberate themselves. It focuses on issues of the world rather than on how to leave the world behind; on caring for the living, rather than the dead; on benefiting others, rather than benefiting oneself and on universal salvation, rather than cultivation for only oneself. | + | [[Humanistic Buddhism]] claims to encompass all of the [[Buddhist]] teachings from the [[time]] of [[Gautama Buddha]] to the present. Its goal is to [[live]] the [[bodhisattva way]], which means to be an energetic, [[enlightened]], and endearing [[person]] who strives to help all [[sentient beings]] liberate themselves. It focuses on issues of the [[world]] rather than on how to leave the [[world]] behind; on caring for the living, rather than the [[dead]]; on benefiting others, rather than benefiting oneself and on [[universal]] {{Wiki|salvation}}, rather than cultivation for only oneself. |
− | This orientation reflects the fundamental spirit of the [[Lotus Sutra]]. Central to this philosophical stance is an essentially optimistic belief in the core dignity of humans, and their ability to transform themselves in a positive way. | + | This orientation reflects the fundamental [[spirit]] of the [[Lotus Sutra]]. {{Wiki|Central}} to this [[philosophical]] stance is an [[essentially]] optimistic [[belief]] in the core [[dignity]] of [[humans]], and their ability to [[transform]] themselves in a positive way. |
− | Humanistic Buddhism is a based on the fundamental awareness of the interconnectedness of self and others , a state of [[enlightenment]] which overrides distinctions between human beings - and focuses on their core | + | [[Humanistic Buddhism]] is a based on the fundamental [[awareness]] of the interconnectedness of [[self]] and others , a state of [[enlightenment]] which overrides distinctions between [[human beings]] - and focuses on their core “[[oneness]]”, their [[humanity]] . The [[oneness]] of [[self]] and others is the background of [[altruism]] and of the [[aspiration]] to help others lead a [[life]] free from [[sufferings]]: “The [[Bodhisattva]] exemplifies the state of [[compassion]], or [[Wikipedia:Altruism (ethics)|altruistic]] [[life]], and a [[person]] in this state aspires to help all [[people]] gain [[happiness]], seeking in [[Nichiren]]’s words ‘to attain [[enlightenment]] only after having first saved others from [[sufferings]]’.” |
− | == Nomenclature == | + | == {{Wiki|Nomenclature}} == |
− | [[Taixu]], a reformist pioneer in early 20th century [[Chinese Buddhism]], was one of the first to popularize the term "Buddhism for Human Life" (Chinese: 人生佛教; pinyin: rénshēng fójiào), though may not have been the inventor of this term. The first two characters, "human" and "[[life]]", indicating his criticism of several aspects of late {{Wiki|Ming dynasty}} and early Republican Chinese Buddhism that he wished to correct, namely, an emphasis on | + | [[Taixu]], a reformist pioneer in early 20th century [[Chinese Buddhism]], was one of the first to popularize the term "[[Buddhism]] for [[Human]] [[Life]]" ({{Wiki|Chinese}}: 人生佛教; pinyin: rénshēng fójiào), though may not have been the inventor of this term. The first two characters, "[[human]]" and "[[life]]", indicating his [[criticism]] of several aspects of late {{Wiki|Ming dynasty}} and early Republican [[Chinese Buddhism]] that he wished to correct, namely, an emphasis on [[spirit]]s and [[ghost]]s (viz "[[human]]"), and [[funeral]] services and [[rites]] (viz "[[life]]"). His [[disciples]] continued this emphasis. |
− | [[Taixu]] also used the term "Buddhism for the Human World", or popularly "Humanistic Buddhism" (Chinese: 人間佛教; pinyin: rénjiān fójiào). It appears that at first the two terms were largely interchangeable. One of [[Taixu]]'s disciples, [[Yin Shun]], used the term "Humanistic Buddhism" to indicate a criticism against the "deification" of Buddhism, which was another common feature of much of [[Chinese Buddhism]], in his articles and books. It was [[Yinshun]], and other disciples of [[Taixu]], who brought both of these two terms to | + | [[Taixu]] also used the term "[[Buddhism]] for the [[Human World]]", or popularly "''[[Humanistic Buddhism]]''" ({{Wiki|Chinese}}: 人間佛教; pinyin: rénjiān fójiào). It appears that at first the two terms were largely interchangeable. One of [[Taixu]]'s [[disciples]], [[Yin Shun]], used the term "''[[Humanistic Buddhism]]''" to indicate a [[criticism]] against the "[[deification]]" of [[Buddhism]], which was another common feature of much of [[Chinese Buddhism]], in his articles and [[books]]. It was [[Yinshun]], and other [[disciples]] of [[Taixu]], who brought both of these two terms to {{Wiki|Taiwan}} in the wake of the Republican's defeat during the civil [[war]] against the {{Wiki|Chinese Communist Party}}. It was in {{Wiki|Taiwan}} that the term "''[[Humanistic Buddhism]]''" became the most commonly used term, particularly amongst the [[religious]] leaders who originally hailed from [[China]]. |
− | The term 人間佛教 (pinyin: rénjiān fójiào) has also been translated as "[[Engaged Buddhism"]] or "Socially Engaged Buddhism," attributed mainly to [[Thich Nhat Hanh]] and his rendering of the Chinese into Vietnamese as Nhân gian phật giáo. Both share historical and structural features in emphasizing the relief of suffering in the here and now. An international conference on "Humanistic and Engaged Buddhism - Patterns and Prospects" was held May 18–24, 2009 at {{Wiki|Foguang University}} in Ilan, Taiwan to reflect on the history, teachings, practices, and future of these movements. | + | The term 人間佛教 (pinyin: rénjiān fójiào) has also been translated as "[[Engaged Buddhism"]] or "Socially [[Engaged Buddhism]]," attributed mainly to [[Thich Nhat Hanh]] and his rendering of the {{Wiki|Chinese}} into [[Vietnamese]] as Nhân gian phật giáo. Both share historical and structural {{Wiki|features}} in emphasizing the relief of [[suffering]] in the here and now. An international conference on "[[Humanistic]] and [[Engaged Buddhism]] - Patterns and Prospects" was held May 18–24, 2009 at {{Wiki|Foguang University}} in Ilan, {{Wiki|Taiwan}} to reflect on the {{Wiki|history}}, teachings, practices, and future of these movements. |
− | == Pure Land in the human world == | + | == [[Pure Land]] in the [[human world]] == |
− | The proponents of this reformation was not seen as a rejection of other forms of [[Buddhism]], but a reinterpretation. One classic example, is the idea of "creating a [[Pure Land]] in the human world" (Chinese: 建設人間淨土; pinyin: jiànshè rénjiān jìngtǔ), which can be seen as a new interpretation to the [[Pure Land]] form of [[Chinese Buddhism]]. This latter school, of course, being one of the most popular forms of [[Chinese Buddhism]] for over 1000 years, particularly amongst the laity. Many of the forms and practices are maintained, however, the aim is redirected - rather than practicing in the hope (or vow) of [[rebirth]] in [[Amitabha]] Buddha's Pure Land, the practitioner seeks to better themselves and society, to create a Pure Land here on earth. This interpretation is also quite well justified in many [[Mahayana]] scriptures , which indicate that the [[bodhisattva]] (Mahayana practitioner) "travels from Pure Land to Pure Land, learning from the [[Buddhas]] and [[bodhisattvas]]", before creating their own one, as an expedient means to liberate sentient beings. | + | The proponents of this reformation was not seen as a rejection of other [[forms]] of [[Buddhism]], but a reinterpretation. One classic example, is the [[idea]] of "creating a [[Pure Land]] in the [[human world]]" ({{Wiki|Chinese}}: 建設人間淨土; pinyin: jiànshè rénjiān jìngtǔ), which can be seen as a new interpretation to the [[Pure Land]] [[form]] of [[Chinese Buddhism]]. This latter school, of course, {{Wiki|being}} one of the most popular [[forms]] of [[Chinese Buddhism]] for over 1000 years, particularly amongst the laity. Many of the [[forms]] and practices are maintained, however, the [[aim]] is redirected - rather than practicing in the {{Wiki|hope}} (or [[vow]]) of [[rebirth]] in [[Amitabha]] [[Buddha's]] [[Pure Land]], the practitioner seeks to better themselves and {{Wiki|society}}, to create a [[Pure Land]] here on [[earth]]. This interpretation is also quite well justified in many [[Mahayana]] [[scriptures]] , which indicate that the [[bodhisattva]] ([[Mahayana]] practitioner) "travels from [[Pure Land]] to [[Pure Land]], {{Wiki|learning}} from the [[Buddhas]] and [[bodhisattvas]]", before creating their own one, as an [[expedient means]] to liberate [[sentient beings]]. |
− | ==Humanistic teaching in Nichiren Buddhism== | + | ==[[Humanistic]] [[teaching]] in [[Nichiren Buddhism]]== |
[[File:124s.jpg|frameless|right|250px|]] | [[File:124s.jpg|frameless|right|250px|]] | ||
− | [[Nichiren Buddhism]] is based on the [[Lotus Sutra]], one of the major [[Mahayana]] sources, in which the Buddha declared equality of all human beings and introduced the teaching of [[Buddha Nature]] as common to all people. Nichiren viewed that the essence of the [[Lotus Sutra]] as expression of humanism: “the Lotus Sutra that leads all people to [[Buddhahood]], and we ordinary human beings are in no way different or separate from one another. and viewed the [[Buddha]] as a role model for all humanity: “The purpose of the appearance in this world of [[Shakyamuni]] Buddha, the lord of teachings, lies in his behavior as a human | + | [[Nichiren Buddhism]] is based on the [[Lotus Sutra]], one of the major [[Mahayana]] sources, in which the [[Buddha]] declared equality of all [[human beings]] and introduced the [[teaching]] of [[Buddha Nature]] as common to all [[people]]. [[Nichiren]] viewed that the [[essence]] of the [[Lotus Sutra]] as expression of {{Wiki|humanism}}: “the [[Lotus Sutra]] that leads all [[people]] to [[Buddhahood]], and we ordinary [[human beings]] are in no way different or separate from one another. and viewed the [[Buddha]] as a role model for all [[humanity]]: “The [[purpose]] of the appearance in this [[world]] of [[Shakyamuni]] [[Buddha]], the [[lord]] of teachings, lies in his {{Wiki|behavior}} as a [[human being]]”. |
− | According to modern Buddhist movement of [[Nichiren Buddhism]], the essence of Buddhist humanism lies in treasuring diversity: “The humanism of the [[Lotus Sutra]] comes down to the tenet of treasuring the | + | According to {{Wiki|modern}} [[Buddhist]] {{Wiki|movement}} of [[Nichiren Buddhism]], the [[essence]] of [[Buddhist]] {{Wiki|humanism}} lies in treasuring diversity: “The {{Wiki|humanism}} of the [[Lotus Sutra]] comes down to the tenet of treasuring the {{Wiki|individual}}” and in valuing the {{Wiki|individual}} [[human being]]: “To place [[supreme]] value on the [[human being]] is the [[teaching]] of the [[Lotus Sutra]]. It is the {{Wiki|humanism}} of the [[Buddhist]] Law”. which coincide with the [[belief]] that each [[person]] has the potential for [[Buddhahood]] |
− | == Current activities of Buddhist Humanism == | + | == Current [[activities]] of [[Buddhist]] {{Wiki|Humanism}} == |
− | Sharing the ideal of global citizenship and the oneness of all humanity is practiced by various Buddhist activities around the globe. In one of its practical meaning on the world stage, Buddhist humanism strives to spread peace and oppose threats to humanity’s survival. Another aspect of manifesting the teaching of Humanistic Buddhism is the interfaith dialogue and the study of the common tenets of non-violence. | + | Sharing the {{Wiki|ideal}} of global citizenship and the [[oneness]] of all [[humanity]] is practiced by various [[Buddhist]] [[activities]] around the globe. In one of its practical [[meaning]] on the [[world]] stage, [[Buddhist]] {{Wiki|humanism}} strives to spread [[peace]] and oppose threats to humanity’s survival. Another aspect of [[manifesting]] the [[teaching]] of [[Humanistic Buddhism]] is the interfaith dialogue and the study of the common {{Wiki|tenets}} of [[non-violence]]. |
== Six characteristics == | == Six characteristics == | ||
− | According to [[Hsing Yun]], Humanistic Buddhism has the following six characteristics: | + | According to [[Hsing Yun]], [[Humanistic Buddhism]] has the following six characteristics: |
− | ;Humanism | + | ;{{Wiki|Humanism}} |
− | : The Buddha was neither a spirit--coming and going without leaving a trace-- nor a figment of one’s imagination. The Buddha was a living human being. Just like the rest of us, he had parents, a family, and he lived a [[life]]. It was through his human existence that he showed his supreme [[wisdom]] of [[compassion]], ethical responsibility, and [[prajna]]-wisdom. Thus, he is a Buddha who was also (in the past) a human being. | + | : The [[Buddha]] was neither a [[spirit]]--coming and going without leaving a trace-- nor a figment of one’s [[imagination]]. The [[Buddha]] was a living [[human being]]. Just like the rest of us, he had [[parents]], a family, and he lived a [[life]]. It was through his [[human existence]] that he showed his [[supreme]] [[wisdom]] of [[compassion]], [[ethical]] responsibility, and [[prajna]]-[[wisdom]]. Thus, he is a [[Buddha]] who was also (in the past) a [[human being]]. |
− | ;Emphasis on daily life | + | ;Emphasis on daily [[life]] |
− | : In his teachings, the Buddha placed great importance on daily life as spiritual practice. He provided guidance on everything, from how to eat, dress, work, and live, to how to walk, stand, sit, and sleep. He gave clear directions on every aspect of life, from relations among family members and between friends to how we should conduct ourselves in the social and political arenas. | + | : In his teachings, the [[Buddha]] placed great importance on daily [[life]] as [[spiritual]] practice. He provided guidance on everything, from how to eat, dress, work, and [[live]], to how to walk, stand, sit, and [[sleep]]. He gave clear [[directions]] on every aspect of [[life]], from relations among family members and between friends to how we should conduct ourselves in the {{Wiki|social}} and {{Wiki|political}} arenas. |
[[File:78962 n.jpg|thumb|250px|]] | [[File:78962 n.jpg|thumb|250px|]] | ||
− | ;Altruism | + | ;[[Altruism]] |
− | : The Buddha was born into this world to teach, to provide an example, and to bring joy to all beings. He nurtured all beings, for he always had the best interests of others in his mind and heart. In short, his every thought, word, and action arose from a heart filled with deep care and concern for others. | + | : The [[Buddha]] was born into this [[world]] to teach, to provide an example, and to bring [[joy]] to all [[beings]]. He nurtured all [[beings]], for he always had the best interests of others in his [[mind]] and [[heart]]. In short, his every [[thought]], [[word]], and [[action]] arose from a [[heart]] filled with deep care and [[concern]] for others. |
− | ;Joyfulness | + | ;[[Joyfulness]] |
− | : The Buddhist teachings give people joy . | + | : The [[Buddhist teachings]] give [[people]] [[joy]]. |
;Timeliness | ;Timeliness | ||
− | : The Buddha was born for a great reason: to build a special relationship with all of us who live in this world. Although the Buddha lived some 2,500 years ago and has already entered [[nirvana]], he left the seed of liberation for all subsequent generations. Even today, the | + | : The [[Buddha]] was born for a great [[reason]]: to build a special relationship with all of us who [[live]] in this [[world]]. Although the [[Buddha]] lived some 2,500 years ago and has already entered [[nirvana]], he left the seed of [[liberation]] for all subsequent generations. Even today, the [[Buddha]]’s ideals and teachings serve as timely, relevant guides for us all. |
;Universality | ;Universality | ||
− | : The entire life of the Buddha can be characterized by the Buddha’s spirit of wanting to liberate all beings, without exclusion. [The Buddha loved beings of all forms, whether they were animals or humans, male or female, young or old, Buddhist or not Buddhist, etc.] | + | : The entire [[life]] of the [[Buddha]] can be characterized by the [[Buddha’s]] [[spirit]] of wanting to [[liberate]] all [[beings]], without exclusion. [The [[Buddha]] loved [[beings]] of all [[forms]], whether they were [[animals]] or [[humans]], {{Wiki|male}} or {{Wiki|female}}, young or old, [[Buddhist]] or not [[Buddhist]], etc.] |
− | == In Taiwan == | + | == In {{Wiki|Taiwan}} == |
− | [[Yinshun]] was the key figure in the doctrinal exposition of Buddhism, and thus Humanistic Buddhism, in | + | [[Yinshun]] was the key figure in the [[doctrinal]] exposition of [[Buddhism]], and thus [[Humanistic Buddhism]], in {{Wiki|Taiwan}}. However, he was not particularly active in the {{Wiki|social}} or {{Wiki|political}} spheres of [[life]]. This was to be carried out by a younger generation: [[Hsing Yun]], [[Sheng-yen]], [[Wei Chueh]] and [[Cheng Yen]]. These four figures, collectively known as the "[[Four Heavenly Kings]] of [[Taiwanese Buddhism]]", {{Wiki|head}} the "Four [[Great]] Mountains", or [[monasteries]], of {{Wiki|modern}} [[Taiwanese Buddhism]]: [[Fo Guang Shan]], [[Dharma Drum Mountain]], [[Chung Tai Shan]], and [[Tsu Chi]]. |
{{W}} | {{W}} | ||
[[Category:Buddhism]] | [[Category:Buddhism]] | ||
[[Category:China]] | [[Category:China]] | ||
+ | [[Category:Taiwan | ||
+ | ]] |
Latest revision as of 10:12, 17 September 2013
Humanistic Buddhism (Chinese: 人間佛教; pinyin: rénjiān fójiào) is a modern Buddhist philosophy practiced mostly by Mahayana Buddhists. It is the integration of people's spiritual practice into all aspects of their daily lives . Buddhist monastics such as Taixu and Yinshun are seen as earlier pioneers of the movement , which was later migrated to Taiwanese Buddhism through other Buddhist leaders, such as Cheng Yen, Hsing Yun and Sheng Yen.
Humanistic Buddhism claims to encompass all of the Buddhist teachings from the time of Gautama Buddha to the present. Its goal is to live the bodhisattva way, which means to be an energetic, enlightened, and endearing person who strives to help all sentient beings liberate themselves. It focuses on issues of the world rather than on how to leave the world behind; on caring for the living, rather than the dead; on benefiting others, rather than benefiting oneself and on universal salvation, rather than cultivation for only oneself.
This orientation reflects the fundamental spirit of the Lotus Sutra. Central to this philosophical stance is an essentially optimistic belief in the core dignity of humans, and their ability to transform themselves in a positive way.
Humanistic Buddhism is a based on the fundamental awareness of the interconnectedness of self and others , a state of enlightenment which overrides distinctions between human beings - and focuses on their core “oneness”, their humanity . The oneness of self and others is the background of altruism and of the aspiration to help others lead a life free from sufferings: “The Bodhisattva exemplifies the state of compassion, or altruistic life, and a person in this state aspires to help all people gain happiness, seeking in Nichiren’s words ‘to attain enlightenment only after having first saved others from sufferings’.”
Nomenclature
Taixu, a reformist pioneer in early 20th century Chinese Buddhism, was one of the first to popularize the term "Buddhism for Human Life" (Chinese: 人生佛教; pinyin: rénshēng fójiào), though may not have been the inventor of this term. The first two characters, "human" and "life", indicating his criticism of several aspects of late Ming dynasty and early Republican Chinese Buddhism that he wished to correct, namely, an emphasis on spirits and ghosts (viz "human"), and funeral services and rites (viz "life"). His disciples continued this emphasis.
Taixu also used the term "Buddhism for the Human World", or popularly "Humanistic Buddhism" (Chinese: 人間佛教; pinyin: rénjiān fójiào). It appears that at first the two terms were largely interchangeable. One of Taixu's disciples, Yin Shun, used the term "Humanistic Buddhism" to indicate a criticism against the "deification" of Buddhism, which was another common feature of much of Chinese Buddhism, in his articles and books. It was Yinshun, and other disciples of Taixu, who brought both of these two terms to Taiwan in the wake of the Republican's defeat during the civil war against the Chinese Communist Party. It was in Taiwan that the term "Humanistic Buddhism" became the most commonly used term, particularly amongst the religious leaders who originally hailed from China.
The term 人間佛教 (pinyin: rénjiān fójiào) has also been translated as "Engaged Buddhism" or "Socially Engaged Buddhism," attributed mainly to Thich Nhat Hanh and his rendering of the Chinese into Vietnamese as Nhân gian phật giáo. Both share historical and structural features in emphasizing the relief of suffering in the here and now. An international conference on "Humanistic and Engaged Buddhism - Patterns and Prospects" was held May 18–24, 2009 at Foguang University in Ilan, Taiwan to reflect on the history, teachings, practices, and future of these movements.
Pure Land in the human world
The proponents of this reformation was not seen as a rejection of other forms of Buddhism, but a reinterpretation. One classic example, is the idea of "creating a Pure Land in the human world" (Chinese: 建設人間淨土; pinyin: jiànshè rénjiān jìngtǔ), which can be seen as a new interpretation to the Pure Land form of Chinese Buddhism. This latter school, of course, being one of the most popular forms of Chinese Buddhism for over 1000 years, particularly amongst the laity. Many of the forms and practices are maintained, however, the aim is redirected - rather than practicing in the hope (or vow) of rebirth in Amitabha Buddha's Pure Land, the practitioner seeks to better themselves and society, to create a Pure Land here on earth. This interpretation is also quite well justified in many Mahayana scriptures , which indicate that the bodhisattva (Mahayana practitioner) "travels from Pure Land to Pure Land, learning from the Buddhas and bodhisattvas", before creating their own one, as an expedient means to liberate sentient beings.
Humanistic teaching in Nichiren Buddhism
Nichiren Buddhism is based on the Lotus Sutra, one of the major Mahayana sources, in which the Buddha declared equality of all human beings and introduced the teaching of Buddha Nature as common to all people. Nichiren viewed that the essence of the Lotus Sutra as expression of humanism: “the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. and viewed the Buddha as a role model for all humanity: “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being”.
According to modern Buddhist movement of Nichiren Buddhism, the essence of Buddhist humanism lies in treasuring diversity: “The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual” and in valuing the individual human being: “To place supreme value on the human being is the teaching of the Lotus Sutra. It is the humanism of the Buddhist Law”. which coincide with the belief that each person has the potential for Buddhahood
Current activities of Buddhist Humanism
Sharing the ideal of global citizenship and the oneness of all humanity is practiced by various Buddhist activities around the globe. In one of its practical meaning on the world stage, Buddhist humanism strives to spread peace and oppose threats to humanity’s survival. Another aspect of manifesting the teaching of Humanistic Buddhism is the interfaith dialogue and the study of the common tenets of non-violence.
Six characteristics
According to Hsing Yun, Humanistic Buddhism has the following six characteristics:
- Humanism
- The Buddha was neither a spirit--coming and going without leaving a trace-- nor a figment of one’s imagination. The Buddha was a living human being. Just like the rest of us, he had parents, a family, and he lived a life. It was through his human existence that he showed his supreme wisdom of compassion, ethical responsibility, and prajna-wisdom. Thus, he is a Buddha who was also (in the past) a human being.
- Emphasis on daily life
- In his teachings, the Buddha placed great importance on daily life as spiritual practice. He provided guidance on everything, from how to eat, dress, work, and live, to how to walk, stand, sit, and sleep. He gave clear directions on every aspect of life, from relations among family members and between friends to how we should conduct ourselves in the social and political arenas.
- Altruism
- The Buddha was born into this world to teach, to provide an example, and to bring joy to all beings. He nurtured all beings, for he always had the best interests of others in his mind and heart. In short, his every thought, word, and action arose from a heart filled with deep care and concern for others.
- Joyfulness
- The Buddhist teachings give people joy.
- Timeliness
- The Buddha was born for a great reason: to build a special relationship with all of us who live in this world. Although the Buddha lived some 2,500 years ago and has already entered nirvana, he left the seed of liberation for all subsequent generations. Even today, the Buddha’s ideals and teachings serve as timely, relevant guides for us all.
- Universality
- The entire life of the Buddha can be characterized by the Buddha’s spirit of wanting to liberate all beings, without exclusion. [The Buddha loved beings of all forms, whether they were animals or humans, male or female, young or old, Buddhist or not Buddhist, etc.]
In Taiwan
Yinshun was the key figure in the doctrinal exposition of Buddhism, and thus Humanistic Buddhism, in Taiwan. However, he was not particularly active in the social or political spheres of life. This was to be carried out by a younger generation: Hsing Yun, Sheng-yen, Wei Chueh and Cheng Yen. These four figures, collectively known as the "Four Heavenly Kings of Taiwanese Buddhism", head the "Four Great Mountains", or monasteries, of modern Taiwanese Buddhism: Fo Guang Shan, Dharma Drum Mountain, Chung Tai Shan, and Tsu Chi.
Source
Wikipedia:Humanistic Buddhism
[[Category:Taiwan
]]