星雲大師與臺灣「人間佛教」的發展

Nebula Masters and the Development of ''Human Buddhism'' in Taiwan

星雲大師於西元一九四九年至臺灣，歷經「臺灣佛教講習會」教務主任及主編《人生雜誌》、宜蘭念佛會導師、於臺北創辦佛教文化服務處、建設高雄壽山寺、創辦壽山佛學院，一九六七年於高雄開創佛光山，樹立「以文化弘揚佛法，以教育培養人才，以慈善福利社會，以共修淨化人心」之宗旨，致力推動「人間佛教」並融古匯今，手訂規章制度。同時弘化全球不停歇，著書寫作筆耕不輟，將佛教帶往現代化的新里程碑。 本文即循著星雲大師以臺灣為人間佛教實踐起點的文學敘事軌跡，勾勒描述當代臺灣「人間佛教」發展的概況。首先概述「人間佛教」的緣起與近代臺灣除了星雲大師外的相關法師遺澤，以突顯人間佛教的傳承與延續。其次從論述星雲大師諸多睿智的改革創見主張中，窺見星雲大師「人間佛教」思想建構的樣貌。這些主張包括「四眾共有」、「八宗兼弘」、「以生活語言詮釋佛法名相」、「佛法生活化的生活佛教」、「透過將歡喜布滿人間的方式展現人間佛教的積極性與樂觀性」、「佛法人間化、生活書香化、僧信平等化、寺院本土化」等。接著分別從文化出版、教育辦學、弘法活動、慈善事業、國際弘法等方面，彙整出星雲大師推動當代臺灣「人間佛教」發展的方法與模式。最後歸結了星雲大師推動並實踐「人間佛教」的四點致勝之道：超人的堅持與辦學的建構與佈局、簡易的口號與佛法的成就與布施、具體的弘法與國際的推廣與傳播、信仰的不二與終極回歸佛陀本懷。

Venerable Master Hsing Yun came over to Taiwan in 1949. He had been the Director of the ''Taiwan Buddhism Workshop'' , the Chief editor of ''Life Magazine'', and the Tutor of Yilan Buddha Chanting Rally. He had established Buddhist Culture Service in Taipei, Shoushan Temple in Kaohsiung, and founded Shoushan Buddhist College. In 1967, he founded the Fo Guang Shan Temple in Kaohsiung and declared the purpose of ''Promoting Buddhism through Culture, Cultivating talents through education, Charging welfare to the society with charity, and Simplifying the mind with Buddhist practice'' to promote ''Humanistic Buddhism ''; furthermore, he integrated the tradition and modernness into Buddhist rules and systems. At the same time, he has been continuously propagating Buddhism over the world and writing the books . With all these efforts, he leads Buddhism into a new milestone of modernization. This article follows the literary narrative track of Venerable Master Hsing Yun's starting from Taiwan for implementing Humanistic Buddhism and outlines the development of contemporary Taiwan's ''Humanistic Buddhism''. First of all, it outlines the origin of ''Humanistic Buddhism'' and the related Masters of the modern Taiwan except Venerable Master Hsing Yun to highlight the inheritance and continuation of Humanistic Buddhism. Secondly, from the description of Venerable Master Hsing Yun's many intellectual and creative ideas for Buddhist reformation, we can see the appearance of the concept of“Humanistic Buddhism”constructed by the Venerable Master Hsing Yun. These advocacies include ''co-ownership'', ''propagation of eight sects'', ''interpretation of Dharma in the language of life'', ''implementation of Buddhism in living'', ''manifestation of the Buddhism's enthusiasm and optimism by spreading the joy and happiness'', ''humanization of Buddhism, reading through the life, equality of people, and the localization of monasteries'', etc. Then, from the aspects of cultural publishing, educational establishment, Buddhism propagating, charitable undertakings, international promotion of Buddhism, etc., it sorts out the Venerable Master Hsing Yun's methods and models for promoting the development of contemporary Taiwanese ''Humanistic Buddhism''. Finally, it comes down to the four points that the Venerable Master Hsing Yun successfully promotes and implements the ''Humanistic Buddhism'': extraordinary persistence and strategy for organizing educational establishment, simple slogans as well as achievements in Dharma propagating and giving, solid propagation as well as international promotion and dissemination, firm belief in Buddhism and ultimately holding ture to the original intents of Buddha.