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, Yinshun and Hsing Yun pioneered the start of the propagation of Humanistic Buddhism.
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.
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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.[1]
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 the Mainland.[1]
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.[2] 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.[3]
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.
According to Venerable Master Hsing Yun, Humanistic Buddhism has the following six characteristics:
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 policital 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.[1]
Jacqueline Ho. “The Practice of Yin Shun’s Ren Jian Fo Jiao: A Case Study of Fu Yan College, Dharma Drum Mountain and Tzu Chi Buddhist Compassion Relief.” MA thesis, University of Calgary, 2008.
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| | Buddha's Light Publishing - Buddha's Light Publishing / F.G.S. International Translation Center |
| | Tzu Chi Foundation - Buddhist Compassion Relief Tzu Chi Foundation |
| | Fo Guang Shan Buddhist Order - Fo Guang Shan Monastery |
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