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Fo Guang Shan, “Buddha’s Light Mountain”, is a Buddhist
movement founded in Taiwan in 1967 and led by the Ven Hsing Yun
(b.1927), who had fled to Taiwan from mainland China in 1949. It
stands in the Chinese tradition of Mahāyāna Buddhism and more
specifically is a form of Buddhism which in English is usually
referred to as “Humanistic Buddhism” or as “engaged
Buddhism”. Humanistic Buddhism owes its origin to the Chinese
monk Tai Xu (1890-1947). He found the Buddhism which surrounded him
in China dreary and moribund, preoccupied with rituals for the
dead, and offering nothing to help or guide people living in the
world outside monasteries. His determination to reverse this decay
centred on the idea that it was the vocation of a Mahayana Buddhist
to do good to others, finding their own spiritual benefit in
benefitting society. Hsing Yun has been a devoted disciple of Tai
Xu. It is telling that he founded a seminary before he founded a
monastery, and has laid huge emphasis on education. As the
sub-title of this book indicates, in order to make Buddhism widely
attractive and relevant he has incorporated every influence
available. Gifted with a benign personality, he has turned his
seemingly boundless energy and prodigious versatility to creating
an institution which presents Buddhism as potentially a source for
benefitting society through making life enjoyable. This book hopes
to convey the movement’s ethos primarily by focusing on his views
and activities.
Fo Guang Shan, “Buddha’s Light Mountain”, is a Buddhist
movement founded in Taiwan in 1967 and led by the Ven Hsing Yun
(b.1927), who had fled to Taiwan from mainland China in 1949. It
stands in the Chinese tradition of Mahāyāna Buddhism and more
specifically is a form of Buddhism which in English is usually
referred to as “Humanistic Buddhism” or as “engaged
Buddhism”. Humanistic Buddhism owes its origin to the Chinese
monk Tai Xu (1890-1947). He found the Buddhism which surrounded him
in China dreary and moribund, preoccupied with rituals for the
dead, and offering nothing to help or guide people living in the
world outside monasteries. His determination to reverse this decay
centred on the idea that it was the vocation of a Mahayana Buddhist
to do good to others, finding their own spiritual benefit in
benefitting society. Hsing Yun has been a devoted disciple of Tai
Xu. It is telling that he founded a seminary before he founded a
monastery, and has laid huge emphasis on education. As the
sub-title of this book indicates, in order to make Buddhism widely
attractive and relevant he has incorporated every influence
available. Gifted with a benign personality, he has turned his
seemingly boundless energy and prodigious versatility to creating
an institution which presents Buddhism as potentially a source for
benefitting society through making life enjoyable. This book hopes
to convey the movement’s ethos primarily by focusing on his views
and activities.
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