shaunc wrote:Personally I think it's great & there should be a lot more of it. Dana doesn't mean only donating to monks, nuns & temples.
Huifeng wrote:Taixu's "buddhism for human life", the precursor to "humanistic buddhism" was started during times of war, both foreign invasion and internal civil war. And much of the start of "humanistic buddhism" started and continued under the cross channel cold (sometimes hot) war. And it was strongly supported by refugees from those wars.
Sherlock wrote:Shakyamuni Buddha's original teaching also originated in a time of relative peace in India. The main base for Indian Buddhism was also largely urbanized until a fairly late period (the period of the late tantras).
Indrajala wrote:There is more to it than just giving to the greater community a bit more. They will regard work as practice, and meditation as selfish and not terribly beneficial to others. If you can work for your Buddhist organization (preferably as a volunteer), then this is considered really meritorious and a true reflection of the bodhisattva path, as compared to sitting in a mountain hall meditating. In Taiwan I was told the bodhisattva path is basically community service, which is at odds with the models proposed in ancient India and China.
Zhen Li wrote:I am certain that no one within the tradition is claiming that it will last until Maitreya.
The teachings of the Dharma are not denied.
A lot of the organisations are very active in disaster relief, and are not strangers to real human strife - somehow they do manage not to be disillusioned.
As for size, the massive new temples built by these organisations aren't made out of solid stone, they're clearly only made to last for a bit over a century at most.
Yes, work is regarded as practice, but everything in life is regarded as practice. Can't you meditate and work at the same time?
Meditation is encouraged, and considered part of the path.
That's not to say other traditions don't, but Humanistic Buddhism doesn't really allow one to sit back and relax, and doesn't allow you to stay melancholy and inactive - but that doesn't mean meditation isn't important.
Have you by any chance read Only a Great Rain: A Guide to Chinese Buddhist Meditation by Master Hsing Yun? If so, do you find that it in anyway denigrates the role of meditation?
Have you by any chance tried any of them and found them to be lacking? Personally, I have, and the only things I found lacking were in my own mind.
Huifeng wrote:When you participated in the Humanistic Buddhism Monastic Life Program at Fo Guang Shan back in 2010, which included a 7 day Chan retreat in a 21 day program, you don't think that was enough emphasis on meditation?
What specifically would you consider to be engagement in the bodhisattva path, other than doing what it takes to lead others in the practices of giving, morality, patience, effort, meditation and insight?
The Amitabha Sutra and the Pure Land School wrote:An example of the Pure Land on Earth is the one
described in the Vimalakirti Sutra. It is said in the
sutra that although Vimalakirti lived in the saha world,
his state of mind was that of the Pure Land. ...
If we want to construct a pure land on Earth, we
have to start with our minds because “when the mind
is pure, the land is also pure.” ...
Once, Sariputra asked the Buddha, “The Buddha
lands of the ten directions are all very pure. Why is
our saha world so corrupt and filthy?"
The Buddha replied, “You cannot comprehend
the world in which I live.” With this, the Buddha
pressed the earth with his toe. Immediately, the world
became brilliant, pure, and magnificent. The Buddha
then continued, “This is the world in which I live.”
From this, we can see that while we may be doing
the same task in the same place at the same time, we
all react differently. The worlds within our minds are
Paṭisambhidāmagga, I, 100 wrote:He adverts and attains to the first jhana where, when, and for as long as, he wishes; he has no difficulty in adverting and attaining; thus it is mastery in adverting and attaining.
Visuddhimagga, 133 wrote:The venerable Maha-Moggallana's ability to enter upon jhana quickly, as in the training of the royal naga-serpent Nandopananda, is called mastery in attaining.
Indrajala wrote:Again, when it comes to Humanistic Buddhism the basic theory doesn't emphasize meditation. Their understanding of the bodhisattva path isn't the traditional one in the scriptures.
Indrajala wrote:To be frank, judging from the questionable behavior of FGS administration and their internal policies which I've been made aware of from multiple ex-FGS sources, I don't think Xingyun or the decision makers display much wisdom or genuine compassion (that "Buddha tooth" and the money that went into it raises serious alarm bells).
... I've only scratched the surface. I've heard of many dodgy issues related to FGS and Xingyun around several Asian countries from sometimes even somewhat eminent figures. This leads me to have a lot of doubts regarding Humanistic Buddhism as proposed by the leading institution behind it: FGS.
Indrajala wrote:There are too many dodgy aspects to the organization. I have no choice but to discourage people from having anything to do with it. Here in India I've advised Ladakhis to stop sending their daughters to FGS after hearing firsthand stories from nuns who left the place. Tibetan organizations are better for them and will grant them personal autonomy.
Zhen Li wrote:Pureland on earth is not a physical thing. It's a mental thing. It's only fair to quote Master Hsing Yun on this one,
So, because your mind has different conditions from my mind, we both perceive FGS differently, Buddhism 101. But when it's claimed that the pureland is being built on earth, it's not fair to misread that as meaning something physical, especially when the organization's literature makes it quite clear what is meant.
As regards an unrealistic, ungritty view of life, there's not really any reply, since your situation is a hypothetical.
As for dhyāna, it's generally held that with mastery in dhyāna, one can enter and abide in it whenever and wherever. As per the first two of the five masteries: Mastery in adverting, mastery in attaining.
So, to say "I don't think you'll cultivate much dhyāna running a reception or cooking rice" is not a claim that I would second.
As for actual practice, I know for a fact that the claim that "Humanistic Buddhism, as far as I've asked around, doesn't really appreciate the idea of a three year retreat" is not true. I appreciate that of course you state that this is as far as you have asked around, but I can inform you otherwise. I know that when a trainee monk with FGS you can choose to spend three years in meditation retreat, or at the college.
As for FGS falling outs, remember you're only hearing one side of the story if you're getting these reports from the people who fell out themselves.
For the people who don't get embroiled up in controversy, their lives may appear to outsiders as extremely mundane and boring, there'd be no story to tell, and no interest would be aroused in you to learn it.
If there's a discipline issue, it should be raised to a superior, not to the general public.
You seem to be restraining from saying anything specific, perhaps wise,
but the Buddha tooth, even if everything you claim is true, is just like any relic, a way for people to generate merit and a way of skill in means.
The concern about it's authenticity strikes me as somewhat materialistic. After all, isn't the real Buddhasarira the mind united with Prajnaparamita?
It all depends on what people are looking for. I know you don't really value the Vinaya beyond the trainee vows, but many Buddhists actually see upholding the Vinaya as an act of great merit, bravery, and compassion, and worthy of respect.
Zhen Li wrote:As regards rumours and speculation about why the BMC was built,...
Sure, securing donations might be one, but so what? It's important to secure donations for the Sangha.
But don't you agree that at the same time, believing the Svayambhupurana, is both more beautiful, more fun, and more meritorious, than having a bleak historicist view of the world. In these affairs, history really doesn't matter, nor does material truth, what matters is mastering and purifying your mind - the more opportunities are created for that, the better.
I was talking about providing opportunities for women to uphold the Vinaya.
Forfeiture and Confession 尼薩耆波逸提, 13 (I am using Ven. Huifeng's translation) wrote:If a bhiksu is making a new felt blanket or rug, two parts of pure black wool are
to be incorporated, a third part of white, and a fourth of brown. If a bhiksu
should have a new felt blanket or rug made without incorporating two parts of
pure black wool, a third of white, and a fourth of brown, it is to be forfeited and
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