On the Transcendence of Master Hsing Yun’s Humanistic Buddhism

Abstract

The issue of transcendence is a pivotal philosophical proposition in the contemporary development of Humanistic Buddhism, continuously provoking academic debates within the fields of religious studies and Buddhist scholarship. In response to the controversy over whether Humanistic Buddhism possesses transcendence, Master Hsing Yun (星雲大師) addresses this question through three theoretical dimensions: constructing spiritual transcendence at the level of faith, achieving inner transcendence at the level of consciousness, and realizing a creative transcendence that integrates tradition and modernity within a historical context. Through the tripartite interaction of the Buddhist practice system, worldly engagement, and the philosophy of the Middle Way (中道), individuals can transcend their own lives and attain the perfection of their inherent Buddha-nature, ultimately achieving a unity of humanity and transcendence.

1. Introduction

Transcendence is a significant issue in the study of religious studies. As individuals, humans become aware of the temporality of their existence, which leads them to seek transcendence and to integrate various dimensions of experience.1 Without transcending time and space, as well as the meaning of life, and lacking a sense of otherworldliness, one loses the essence and spirit of religion.

Transcendence is indeed a core aspect of Humanistic Buddhism2, and understanding this concept is crucial to grasping the essence of what makes Buddhism a distinct religious tradition. Understanding the transcendence in Buddhism, particularly in the context of Humanistic Buddhism, is a challenging endeavor. This transcendence differs from the transcendence found in theological religious discourse, which often emphasizes a relationship with a divine being or an ultimate reality that exists beyond the material world.

To understand the issue of transcendence in Humanistic Buddhism, it is essential to analyze the distinctions in the interpretations of the term “transcendence” between Chinese and Western contexts. Within the Western religious tradition, God is perceived as the complete and total existence, with a clear duality separating the individual from the divine. In this Western context, the notion of transcendence carries implications of detachment and independence, suggesting a movement from one spatial realm to another.

In contrast, the Chinese perspective views Heaven and humanity as part of a unified, continuous, and interconnected space, embodying a monistic understanding. This form of transcendence does not emphasize the separation of spirit and flesh or the opposition of subject and object. Therefore, within the Chinese context, the transcendence in Buddhism transcends not only to the other shore of existence, but also encompasses an intrinsic transcendence, wherein the spiritual journey involves moving from the “self” to the “non-self”, and from the finite to the infinite.

Due to these differing interpretations of transcendence, the translation of “transcendence” into the term “超越” (Chao yue) is somewhat forced. In the realm of religion, there is often insufficient attention given to the issue of transcendence itself. Some scholars argue that Humanistic Buddhism, and even Chinese philosophy, lack metaphysical concepts of transcendence, instead focusing more on experiential aspects. While this perspective is debatable, it is important to recognize that transcendence in the Chinese context exists as a journey through which individuals explore their own existence and the meaning of life via self-transcendence.

The relative lack of scholarly attention to the issue of transcendence in Humanistic Buddhism is closely related to the organizational structure of Buddhism in China. According to Ji Zhe (汲喆), “In China, the secularization of Buddhism is a complex social process that does not simply equate to a decline or retreat in religious influence; rather, it largely manifests as a form of religious restructuring significantly influenced by state institutional management” (Ji 2008). This process represents both a challenge to traditional religious forms and a restructuring of religious structures. Understanding the secularization of Buddhism aids in grasping the predicament of transcendence in Humanistic Buddhism. The transcendence emphasized in traditional Buddhism stands in contradiction to the current trends of secularization, as Buddhism seeks spiritual liberation while simultaneously compromising with secular power and social realities. In this secular context, the practice and understanding of transcendence emphasize a balance between inner spiritual pursuits and external secular engagement. With the advancement of secularization in Humanistic Buddhism, the understanding of the issue of transcendence has become an unavoidable topic of significance.

Buddhism addresses the original mind, emphasizes the unity of essence and function, and discusses concepts such as “Western Pure Land” and “Nirvana” as forms of spiritual liberation that facilitate self-liberation within the mental and spiritual realms. As a result, the exploration of transcendence has long been overlooked, especially as Humanistic Buddhism increasingly evolves toward secularization and humanization. This evolution raises critical questions about the essence of religion and its transcendental nature, making the issue of transcendence an urgent concern for contemporary Humanistic Buddhism.

Western scholars of religious studies have taken note of the issue of transcendence in Humanistic Buddhism. Hans Kantor states that the understanding of transcendence in Chinese Buddhism is significantly different from the concept of transcendence found in Western philosophical traditions. In Buddhism, transcendence does not refer to some entity or force that exists independently of the world; rather, it is closely related to the notions of “emptiness” (空性) and “non-self” (無自性). Buddhism posits that all phenomena are interdependent and lack an independent, fixed essence. This emptiness does not imply nihilism; instead, it represents a wisdom that transcends ordinary language and thought, embodying the Middle Way. As Seng Zhao (僧肇) articulates in his commentary on the “Vimalakirti Sutra (注维摩诘经)”, the existence and non-existence of things are interdependent and cannot be simply described using the dichotomy of “being” or “non-being” (Brown and Franke 2016).

The transcendence in Humanistic Buddhism is not merely a matter of “being” or “non-being”; rather, it embodies a Middle Way wisdom that transcends ordinary binary oppositions. This wisdom emphasizes key concepts such as emptiness (空性), non-self (無自性), and invisibility, highlighting the intricate and nuanced nature of reality that cannot be easily categorized or confined to simplistic definitions. In Buddhism, transcendence and immanence are not seen as completely opposing concepts; rather, they are interdependent. For instance, the Huayan school’s theory of the “Four Dharmadhatus” (四法界) illustrates a progressive process that moves from the “Dharmadhatu of Things” (事物法界) to the “Dharmadhatu of Principles” (理法界), and then to the “Dharmadhatu of Non-obstruction between Principles and Things” (理事无碍法界) and the “Dharmadhatu of Non-obstruction among All Things” (事事无碍法界). This framework reflects a dynamic balance between transcendence and immanence, emphasizing that the two concepts coexist and inform one another within the Buddhist worldview.

John Roper believes that understanding the transcendence of Humanistic Buddhism involves, on the one hand, recognizing the emphasis on “dependent origination (緣起法)” or “interdependence (相互依存)”, which asserts that all things are interconnected and that nothing exists independently. This understanding encourages practitioners to become aware of their relationships with others and the environment, thereby pursuing a transcendence of the self in moral and ethical terms. This transcendence is manifested in compassion for the suffering of others and a sense of social responsibility. On the other hand, the transcendence of Buddhism is reflected in a profound understanding of the nature of life. Buddhists, through their awareness of the cycle of birth and death, come to realize the impermanence and suffering inherent in life, allowing them to transcend the fear of death and pursue a higher spiritual realm. This understanding of life motivates practitioners to embody compassion and wisdom in their daily lives, striving to achieve inner peace (Roper 2004).

Ames described the transcendence found in Humanistic Buddhism as a form of “non-theological religious experience (非神學的宗教體驗)”. This perspective highlights a significant distinction between Buddhism and other religious traditions, such as Confucianism, which is often characterized by a “Humanism (人本主義)”. In contrast to Confucianism, which may incorporate elements of the divine or external sacredness, the transcendence in Humanistic Buddhism does not rely on any external divine presence or transcendent entity (Ames 2004).

These discussions consciously attempt to discern the manifestations of transcendence in Buddhism. However, many Chinese scholars and religious figures currently approach their research from the perspective of maintaining the religious nature of Buddhism, challenging Humanistic Buddhism using the concept of transcendence rooted in Western traditions. In recent years, Humanistic Buddhism has faced criticism due to its strong emphasis on worldly engagement and human-centric values. Some individuals who misunderstand this approach have questioned its religious significance based on claims of insufficient “transcendence”. Common criticisms include: “Humanistic Buddhism is superficial and lacks depth”, “Humanistic Buddhism is overly secularized”, “Humanistic Buddhism lacks practices and transcendent qualities”, “Humanistic Buddhism is a lay practice, devoid of sanctity” (Master Hsing Yun 2019d, p. 8).

Regarding the question of whether transcendence exists within Humanistic Buddhism, Master Hsing Yun provides a definitive affirmation. The transcendence inherent in Master Hsing Yun’s Humanistic Buddhism essentially manifests in three key dimensions: the transcendence of faith, inner transcendence, and transcendence of tradition.

In the development and study of Humanistic Buddhism, the issue of transcendence is a key factor in establishing the religious legitimacy of Humanistic Buddhism. However, there is currently relatively little research on this topic in China. Notably, Master Hsing Yun, as an important advocate and long-term practitioner of Humanistic Buddhism, is a pivotal figure in its development. His reflections and understanding of the transcendence issue within Humanistic Buddhism hold significant research value. This exploration is crucial for furthering our understanding of Humanistic Buddhism.

2. Some Discussions: The Issue of Transcendence in Humanistic Buddhism

Humanistic Buddhism is a religion that is rooted in traditional culture and based on modern civilization. It seeks to reconcile the conflicts between Buddhist traditions and the modern world, balancing the humanistic and transcendent aspects of Buddhism. This balance is a critical challenge that Humanistic Buddhism must face and respond to today.

Buddhism itself is rooted in the human realm, with the Buddha teaching and guiding people in the world. After the Ming and Qing dynasties, traditional Buddhism gradually declined, facing a crisis of faith. In response to social needs, Master Tai Xu (太虛, 1890–1947) proposed “Humanistic Buddhism”. Subsequently, a group of religious figures and reformers, including Master Yin Shun (印順, 1906–2005), layman Zhao Puchu (趙樸初, 1907–2000), Master Sheng Yen (聖嚴, 1931–2009), and Master Hsing Yun (星雲, 1927–2023), actively transformed traditional Buddhism, proposing the theory of “Humanistic Buddhism” (人間佛教) that meets social needs, adapts to the public’s demands, and aligns with the original intentions of the Buddha. Cheng Jianhua (成建華) stated: “Humanistic Buddhism initially faced a declining society and a deteriorating monastic community, and this decline was caused by the impact of modernization on traditional society. Therefore, fundamentally speaking, modernity is the direct reason for the emergence of Humanistic Buddhism. The emergence and development of Humanistic Buddhism are all aimed at responding to this modernity” (J. Cheng 2016). Therefore, adapting to the socialization, secularization, and humanization brought about by modernization is an unavoidable issue for Humanistic Buddhism.

The questioning of the transcendence of Humanistic Buddhism mainly focuses on three aspects:

First, there are questions at the religious level. Transcendence typically refers to going beyond the mundane to reach deeper and grander realms of intellect and spirituality. In early Buddhism, this is manifested in the pursuit of nirvana (涅槃) and liberation from the cycle of birth and death, representing a quest for ultimate liberation. Humanistic Buddhism, however, focuses on grasping and understanding human life experiences and attempts to optimize these experiences through the practice of Buddhist teachings. This approach is viewed by some as superficial, lacking a profound understanding of ultimate reality. Critics argue that transcendence pertains to the deepest cognition and pursuit of ultimate reality—namely, life and the universe—while Humanistic Buddhism seems to overly emphasize the understanding of personal life experiences, neglecting the pursuit of ultimate reality.

Second, there are questions at the level of textual interpretation. Humanistic Buddhism Theory is proposed within the cultural context of modern society, asserting that individuals in any era have the right to interpret and elucidate Buddhist scriptures according to their own needs and understanding. This approach is seen as a way for religion to develop and adapt to social changes. However, some critics argue that this method of interpreting scriptures may carry a degree of subjectivity and could potentially diverge from the original meanings of the Buddhist texts in order to meet contemporary societal demands. Such interpretations are viewed by some as misreadings and overly broad interpretations of the scriptures, leading to a deviation from their original intent and hindering the pursuit of the right path (正道)3.

Third, there are criticisms regarding the methods of practice. Some believe that the principles of Humanistic Buddhism place the practice of Buddhism within social life, making it seem indistinguishable from everyday activities, which may dilute the spiritual essence of practice. The integration of handling mundane aspects of life—such as work, interpersonal relationships, and even sports, music, art, and volunteerism—into the framework of Buddhist practice raises concerns. Critics question whether this secularized and simplified approach to practice can truly achieve the goals of enlightenment and realization as outlined in traditional Buddhism.

In response to the question of transcendence in Humanistic Buddhism, many scholars have explored this issue. Some viewpoints suggest that Humanistic Buddhism represents an inner transcendence. For instance, Tang Yijie (湯一介) described the characteristics of secularized Zen as “non-religious religion” (非宗教的宗教) and “inner transcendence” (內在超越). He stated that “as a religion, Zen not only breaks all the traditional rules of Buddhism but also asserts that one can attain Buddhahood in daily life without relying on external forces, solely depending on the inner awareness of the Zen master. This transforms a religion characterized by ‘external transcendence’ (外在超越) into a non-religious religion marked by ‘inner transcendence’, shifting the focus from renunciation of the world to engagement in it” (Tang 1994). Master Hsing Yun continues the Zen perspective, understanding the transcendence of Humanistic Buddhism as an inner transcendence. This perspective distinguishes it from traditional Buddhism while maintaining a connection to it. It reflects the evolution of Buddhism and its deep integration with Chinese traditional culture. From the standpoint of Chinese traditional thought, transcendence is more often expressed as an inner transcendence. Lai Yonghai (賴永海) argues that “the spirit and transcendence of Master Hsing Yun’s Humanistic Buddhism manifest in two main aspects: inner transcendence and present transcendence. Some criticize Humanistic Buddhism for being overly focused on the secular and too life-oriented, suggesting that it loses its religious characteristics or transcendent qualities. This viewpoint, to some extent, benchmarks against Western religions, measuring the religiousity and transcendence of Humanistic Buddhism through the lens of the external transcendence found in Western religious beliefs” (Lai 2016).

Some viewpoints suggest that the transcendence of Humanistic Buddhism cannot be solely evaluated through the lens of religious secularization, but should be comprehensively assessed from the perspective of Buddhist theoretical practice. As Cheng Gongrang (程恭讓) states, “To truly understand Humanistic Buddhism, one must first grasp its spiritual qualities and value directions rooted in Buddhist teachings. Evaluating Humanistic Buddhism solely from the angle of promoting worldly affairs through so-called ‘religious secularization’ fundamentally leads to a misinterpretation!” (G. Cheng 2017). It is essential to pay attention to the development trends of Buddhism’s “Buddhistization (佛法化)”, as the theories of Buddhism and its modern circumstances differ significantly from Western religions, such as Christian theology. Applying Western theories of religious secularization to study Buddhism, including Humanistic Buddhism, can easily lead to misunderstandings of its principles and practices.

Some viewpoints assert that Humanistic Buddhism embodies transcendence, representing a unity of worldly and transcendent aspects. For instance, Gao Yongwang argues, “There are two key points of Humanistic Buddhism: first, it emphasizes ‘human-centric (人本)’ principles, advocating that being human is to become a Buddha; second, it stresses ‘engagement with the world (入世)’, suggesting that the worldly is the transcendent. This approach breaks down the boundaries between worldly and transcendent existence, effectively resolving the contradiction between humanity and transcendence” (Gao 2011). Humanistic Buddhism is the unity of “the worldly and the transcendent, the Buddha and humanity, the true and the mundane” (Shi 2007).

Hong Xiuping (洪修平) notes that “the tendency of Chinese Buddhism to engage with the world does not alter its essence as a religion that fundamentally emphasizes ‘transcendence’. Ultimately, it does not view engagement with the world as the final goal, but rather as a skillful means, with liberation from the worldly realm as its ultimate purpose” (Hong 2011).

Some viewpoints suggest that while Humanistic Buddhism contains humanistic elements, its development should pay more attention to the transcendent aspects that go beyond the human realm. It is important to grasp the dialectical unity between the human and transcendent aspects of Buddhism. For instance, Li Li’an (李利安) asserts: “Religion, as a cultural phenomenon, is fundamentally grounded in the human experience, inherently possessing humanistic characteristics. However, the essential feature that distinguishes religion from other cultural systems lies in its inherent transcendence when interpreting and addressing issues. Buddhism, as a religion, fundamentally differs from ordinary secular culture precisely because of its evident characteristics that transcend the human realm (超人間性)” (Li 2005). Transcendence is an essential characteristic of Buddhism. Therefore, when addressing issues of humanism, it is crucial to exercise caution. We should not overly emphasize the humanistic aspects of Humanistic Buddhism while neglecting, avoiding, or opposing its transcendent elements.

In addressing the transcendence of Humanistic Buddhism, Master Hsing Yun first affirms that the goal of Humanistic Buddhism is indeed to transcend. “Our main purpose in studying the Way is to transcend the impermanent world and seek a realm of Nirvana that is neither born nor extinguished” (Master Hsing Yun 2019a, p. 369). The purpose of studying Buddhist teachings is to transcend, and the fundamental objective of Humanistic Buddhism is to attain the nirvana realm. At the same time, the goal of humanism is also aimed at transcendence. “Ultimately, life is about joy, liberation, and transcendence, allowing every sentient being to attain enlightenment. Just as the Buddha expands his spirit and heart to the vastness of the universe, that is the true essence and intention of Buddhism” (Master Hsing Yun 2019c, p. 51). Transcendence is indeed aligned with Humanistic Buddhism.

Additionally, Master Hsing Yun emphasizes the importance of transcendence and holiness in the development of Humanistic Buddhism. Attaining enlightenment and Buddhahood serves as the foundation for the growth and dissemination of Humanistic Buddhism. Master Hsing Yun states, “To guide the world and engage in Buddhist activities amidst the five desires and six dusts, we must maintain the transcendence and holiness of religion. Only through selfless actions and words can we earn the respect of others and inspire their faith in following us. Therefore, ‘Nothing but Buddhism’4 (非佛不做) should be the guiding principle for the future of Buddhism” (Master Hsing Yun 2019c, p. 274). Humanistic Buddhism cannot neglect the discussion of the transcendent.

Ultimately, a person must achieve a spiritual transcendence in a religious sense. This involves three aspects of transcendence: from the material to the spiritual, from the individual to the collective, and from the finite to the infinite. Master Hsing Yun’s concept of Humanistic Buddhism represents a transcendence of faith, an inner transcendence, and a transcendence beyond tradition, encompassing the “Condition or Realm (境), Practice or Conduct (行), and Fruition or Result (果)”.5

3. The Transcendental Connotations of Master Hsing Yun’s Humanistic Buddhism

3.1. The Transcendence of Faith in Master Hsing Yun’s Humanistic Buddhism: A Transcendence of Condition or Realm

In Master Hsing Yun’s view, “A correct faith possesses three key characteristics: faithfulness, virtue, and capability. Faith has the power of transcendence. The object of faith has already transcended inner suffering and troubles and is capable of helping us overcome them, providing us with the strength for mental and physical stability” (Master Hsing Yun 2019b, p. 59). The faith in Buddhism offers individuals concrete abilities, enabling them to face the challenges of life and attain inner peace and stability. The transcendence of faith is primarily reflected in three aspects:

First, the transcendence of faith in terms of its content is evident. Traditionally, faith is often limited to a reverence for the unknown and a reliance on it in times of hardship. However, in Master Hsing Yun’s perspective on Humanistic Buddhism, the meaning of faith transcends this simplistic reverence and reliance, emphasizing the moral values and trust in life. It underscores the importance of building a life based on faith to realize moral principles, guiding individuals to transcend their limited personal worlds and engage in selflessness and a spirit of detachment from fame and profit. According to Master Hsing Yun, faith is a multifaceted and complex concept. To some extent, Humanistic Buddhism represents a faith that transcends and accommodates diversity. The nature of Buddhahood is inclusive and non-exclusive, possessing the ability to support others: “Although the levels of faith differ and types are diverse, Humanistic Buddhism can fulfill the teachings of all religions. This is the inclusiveness of Humanistic Buddhism and can serve as a faith for all humanity” (Master Hsing Yun 2019d, p. 9). This represents a transcendence from superstition to genuine faith, and from an exclusive singularity to a harmonious plurality.

Second, the transcendence of the object of faith is highlighted by Master Hsing Yun’s notion of “not necessarily adhering to Buddhism as a faith”. He emphasizes that Buddhism should be viewed as an art of living, a way of life, and a form of wisdom and attitude toward life. This perspective breaks away from the traditional religious model that centers on a specific deity, advocating for a view that places life at the core of Buddhism, thereby achieving a transcendence of the object of faith. Master Hsing Yun argues that the religious objects are merely nominal, based on the inherent transcendent potential within human nature. He states, “Bodhisattvas, Arhats, and Buddhas are all mere names; humanity itself possesses the ability and spirit to transcend reality. Human nature is vast, and faith has different levels” (Master Hsing Yun 2019d, p. 10). Humanistic Buddhism emphasizes that human nature holds infinite possibilities, with each individual having his own faith. Faith should be a quest from within rather than sought externally. The aim of faith in Humanistic Buddhism is to transcend the mere names and forms of Buddhism, relying on the true meaning of the Dharma to achieve self-transcendence and liberation from the cycle of life and death.

The transcendence of Humanistic Buddhism equates the quest for faith to a certain extent with the search for a perfect personality, encompassing the expansion, elevation, liberation, and harmony of the self. It is through the self that one accomplishes realization. Life is both individual and interconnected. Each person’s self-faith flourishes within the infinite dimensions of time, space, and relationships. “To recognize one’s true nature (the inherent Buddhahood) is the sanctity of Humanistic Buddhism” (Master Hsing Yun 2019d, p. 12). This transcendence of the object of faith shifts the focus from worshiping external entities to the self’s elevation in life.

Third, the transcendence of faith is reflected in its practice. Through the implementation of the Eightfold Path (八正道)—right mindfulness (正念), right speech (正言), right action (正行), right livelihood (正業), and others—Master Hsing Yun advocates for the concept of “living Buddhism”. He emphasizes the integration of Buddhist principles into daily life, teaching people how to live, do good, and interact with others, thus realizing a transcendence from belief to action. All actions in life gain transcendence when guided by faith. For instance, practices such as generosity and observing precepts are significantly influenced by the presence of faith as a prerequisite for practice. Master Hsing Yun suggests that if one engages in the practice of Dharma giving (法布施), spreading the teachings of Buddhism during the process, thereby instilling faith in others, this becomes the greatest and most profound form of giving (Master Hsing Yun 2019c, p. 107). It is only when faith is cultivated and integrated into practice that the actions truly embody transcendence. This transcendence of faith enriches Master Hsing Yun’s view of Humanistic Buddhism, making it more relevant to everyday life and guiding individuals to pursue transcendence through moral practice, thereby achieving the elevation of life.

3.2. The Internal Transcendence in Master Hsing Yun’s Humanistic Buddhism: A Transcendence of Practice or Conduct

A transcendence of practice or conduct. The transcendence of Master Hsing Yun’s Humanistic Buddhism is essentially an inner transcendence. Master Hsing Yun categorizes human life into four levels: “the physical life6, the life of the masses, the transcendent life, and the immortal life” (Master Hsing Yun 2019b, p. 362). The progressive elevation of life reflects the inner transcendence of the personal life system. Inner transcendence emphasizes the purification of the spirit and the growth of wisdom, allowing individuals to expand their lives infinitely and integrate them into the nation, ethnicity, and the universe. The specific aspects of inner transcendence include:

First, transcendence of the self’s essence.The traditional Buddhist view holds that human suffering primarily stems from ignorance and desire, which must be transcended through practice to break the cycle of birth and death and achieve nirvana. In contrast, Master Hsing Yun’s Humanistic Buddhism emphasizes understanding the self in daily life and transcending the greed, anger, and ignorance within oneself to attain a pure heart. In Master Hsing Yun’s perspective, the transcendence of the self’s essence is determined by humanity’s inherent religious attributes. He states, “Human beings are fundamentally religious; beyond material needs, there is a demand for spiritual, mental, and transcendent fulfillment” (Master Hsing Yun 2019g, p. 237). Transcendence of the self’s essence can be understood as the deep understanding and recognition of oneself, continuously surpassing the previous self to gain deeper insights. This transcendence does not simply negate the self, but involves self-reflection that allows one to see the essence through phenomena, leading to a more profound and holistic understanding of oneself. In this process, individuals may confront their limitations and experience life’s difficulties and suffering. However, they can also realize their value and meaning by transcending these challenges. Humanistic Buddhism offers various practical methods to help individuals transcend the self, including visualization and meditation, aiming to refine thoughts, overcome suffering, and ultimately reach the state of nirvana.

Secondly, there is the transcendence of individual consciousness. In life, we are often influenced by our desires, fears, emotions, and ingrained beliefs, which can cloud our understanding of ourselves and the world. Master Hsing Yun’s Humanistic Buddhism advocates for transcending the limitations of individual consciousness through listening, contemplation, and meditation, leading to a deeper and more comprehensive understanding of life. On the one hand, it emphasizes liberation through the concept of “no-self”, using the principle of “emptiness (性空)” to perceive the illusory nature of the self, thereby addressing the root of suffering and achieving transcendence over the individual self. On the other hand, it focuses on the completion of character, encapsulated in the idea that “to become a person is to become a Buddha (人成即佛成)”. Humanistic Buddhism values the cultivation of moral character, the healing of body and mind, and the manifestation of one’s true nature. Through the practices of precepts, concentration, and wisdom, along with personality education, it seeks to break free from the obsessions and limitations of individual consciousness. “From theory to practice, from thought to life, from the transcendent to the worldly, from personality to the path of Buddhahood” (Master Hsing Yun 2019e, p. 247), this approach allows for the gradual attainment of the completeness and transcendence of individual consciousness.

Thirdly, there is the transcendence of the mind. Chinese philosophy holds that the result of the mind’s creation is the establishment of a transcendent spiritual world, or spiritual realm. This is both the creation of the mind and the process of self-realization. Master Hsing Yun advocates for transcending worldly pursuits through inner growth and cultivation, achieving freedom and tranquility of the spirit. This includes realizing the equality of life and death, wealth and poverty, reputation and disgrace. He particularly emphasizes the role and power of “endurance” in spiritual transcendence. In Humanistic Buddhism, endurance is seen as an understanding of one’s life circumstances, an insight into cause and effect, and an acceptance of both favorable and adverse situations. It represents a sophisticated approach to resolving conflicts and problems. “Within endurance lies the wisdom and strength of the spirit; it is not merely the hard swallowing of adverse circumstances, nor a sign of weakness or retreat, but a form of wisdom that recognizes the truth, takes responsibility, and understands how to resolve issues” (Master Hsing Yun 2019e, p. 313). Endurance transcends current circumstances and reflects a higher spiritual state. Buddhism emphasizes endurance not just as patience in practice, but also as a quality of everyday life. It involves taking responsibility for failures and misunderstandings, and possessing the power to resolve conflicts. Endurance is about processing, utilizing, and transcending one’s spiritual state, as well as calming the mind. It contains the potential for transformation, allowing one to “turn confusion into understanding, sorrow into joy, clarity into obscurity, defeat into victory, anger into compassion, and the mundane into the pure land” (Master Hsing Yun 2019a, p. 322), thus achieving transcendence of the spiritual realm.

Fourthly, there is the transcendence of one’s attitude toward life. Master Hsing Yun believes that Buddhism should be applied to everyday life rather than being separated from it. Humanistic Buddhism does not advocate escaping the sufferings of life, but encourages finding one’s true nature and peace amidst all life’s challenges. This represents a transcendence in one’s attitude toward life. Master Hsing Yun promotes a practical approach to Buddhism, asserting that every aspect of daily life—how one acts and interacts—should be a subject of learning. Life is a continuous process of learning, where today’s self surpasses yesterday’s self, encompassing the transcendence of daily routines and a re-learning of life itself. This includes “learning to admit mistakes, learning to be gentle, learning to endure, learning to communicate, learning to let go, learning to be moved, learning to survive, and learning to be skillful” (Master Hsing Yun 2019e, p. 153). Additionally, Master Hsing Yun advocates many positive principles in life, such as “troubles are the fertilizer for attaining the Way”, “busyness is nourishment (煩惱是成就道業的肥料)”, “endurance is strength (忙就是營養)”, “emptiness is fullness (以空爲有)”, and “suffering is joy (以苦爲樂)”7, providing a harmonious reinterpretation of some prevalent attitudes in contemporary life. Ultimately, by benefiting society and wisely utilizing one’s precious life, one can achieve transcendence.

Fifthly, there is the transcendence of inherent concepts. Master Hsing Yun emphasizes the Buddhist notion of “emptiness”, which involves breaking free from all metaphysical dogmas and constraints to acknowledge and respect the diversity of life. This represents a transcendence of people’s entrenched beliefs and prejudices, as well as a move beyond extremist and narrow worldviews, offering a more open and inclusive perspective on life. Most people are trapped by their inherent narrow viewpoints and are often deceived by the so-called “appearances”. Master Hsing Yun asserts that “only by transcending the delusions of ‘existence and non-existence’ and the distinctions of ‘large and small’ can we perceive the true nature of all phenomena: ‘is it existent, is it non-existent, is it both existent and non-existent, is it neither existent nor non-existent, is it inherently existent, is it inherently non-existent’” (Master Hsing Yun 2019f, p. 88). This upward transcendence is an essential path for Zen practitioners, and this state represents the true essence of Zen. The fundamental wisdom of Humanistic Buddhism is prajna, which is the awareness of “dependent origination (緣起)” and “emptiness (性空)”, thereby breaking free from traditional thought patterns.

3.3. The Transcendence of Tradition in Master Hsing Yun’s Humanistic Buddhism: A Transcendence of Fruition or Result

Humanistic Buddhism attempts to transcend the rigid institutional problems that existed in the historical development of early Buddhism in the hope of returning to the original intentions of the Buddha. To adapt to social development, Humanistic Buddhism must actively engage in innovation and transformation. Master Hsing Yun states, “In today’s society, everyone seeks a positive life, a happy life, a hopeful life, and a future-oriented life. Shouldn’t we collectively promote and realize Humanistic Buddhism, which embodies the Buddha’s original intent? Advocating for Humanistic Buddhism is the path forward for Buddhism and a beacon of light in the human world. We must not dwell on the past—on traditional, negative, distorted, or misinterpreted Buddhism. Today, our advocacy for Humanistic Buddhism aims to restore Buddhism to its authentic nature: a positive, transcendent, and self-fulfilling Buddhism” (Master Hsing Yun 2019d, p. 89). In addressing the issues of religious transcendence, Humanistic Buddhism no longer clings to tradition or becomes constrained by form. Instead, it seeks to interpret and realize the transcendent nature of Buddhism in a more positive, open, and practical manner.

Humanistic Buddhism is rooted in early Buddhist theory, with its transcendent basis established on the normal path of human and celestial virtues, evolving from the Buddha’s “Five Vehicles of Buddhism (五乘佛法)”. Master Hsing Yun states, “The Five Vehicles of Buddhism are founded on the human and celestial levels, enabling individuals to cultivate themselves, develop the bodhicitta, and practice the path of the bodhisattva, thereby fulfilling the Buddha Way”. It is precisely because of this foundation in the Five Vehicles that Humanistic Buddhism transcends the traditional scope of Buddhism. “Since the truths of Buddhism are shared across the Five Vehicles, Buddhism is not merely a set of practices exclusive to renunciants; it serves as a life guide for all” (Master Hsing Yun 2019e, pp. 87–99). As the audience for Humanistic Buddhism expands, it necessitates a transcendence in both concepts and teachings.

Master Hsing Yun advocates for the modernization of Humanistic Buddhism in several areas: “the modernization of Dharma propagation, cultural and educational information, economic initiatives, architectural facilities, organizational administration, and meeting etiquette” (Master Hsing Yun 2019e, p. 522). In addressing the issues of modernizing Buddhism amidst societal changes, he identifies sixteen aspects of influence for transcending from tradition to modernity: “from traditional to modern, from solitude to community, from chanting to singing, from sutra recitation to social engagement, from local to global, from scattered to institutional, from static to dynamic, from mountains to society, from renunciation to saving the world, from exclusivity to inclusivity, from disciples to lecturers, from temples to assembly halls, from sectarianism to mutual respect, from doing good to propagating the Dharma, from ceremonies to activities, from the elderly to the youth” (Master Hsing Yun 2019e, p. 408). In terms of practical application, Humanistic Buddhism emphasizes integrating Buddhist practice into daily life rather than focusing solely on monastic living or secluded temple retreats.

Humanistic Buddhism emphasizes practical, real-life issues, focusing on how to live better, how to interact with others, and how to approach life and death. It prioritizes immediate blessings rather than future rewards. In terms of social engagement, Humanistic Buddhism stresses that Buddhism should be concerned with and participate in social issues, including charity, social justice, and environmental protection. Regarding the interpretation of Buddhist teachings, Humanistic Buddhism aims to distill the wisdom of these teachings into simpler, more accessible forms so that a wider audience can understand and embrace them. It can be said that Humanistic Buddhism represents an innovative application of traditional Buddhist concepts within modern society, enhancing its relevance to contemporary life and providing spiritual support and guidance. This transcendence does not negate traditional Buddhism; rather, it enriches and broadens the forms and meanings of Buddhist practice, making Buddhism more relatable to people, their lives, and society.

4. The Methods of Transcendence in Master Hsing Yun’s Humanistic Buddhism

4.1. Social Contribution as a Value Proposition in Master Hsing Yun’s Humanistic Buddhism

In Master Hsing Yun’s perspective, the ultimate transcendence of life entails surpassing both worldly confines and spatial limitations. The human body is subject to birth and death, representing conditioned phenomena; however, life and the spirit are unconditioned and can exist beyond these cycles. “‘Amitabha (阿彌陀佛)’ signifies ‘Infinite Life (無量壽)’; not only does Amitabha embody ‘Infinite Life (無量壽)’, but He is also known as ‘Infinite Light (無量光)’. Infinite Life transcends time, while Infinite Light transcends space. If we can channel our spirit, wisdom, and contributions into the infinite realms of time and space, do we not embody ‘Infinite Life’?” (Master Hsing Yun 2019j, p. 12). To realize this transcendence in both time and space, one must lead a life dedicated to meaningful contribution. The Humanistic Buddhism advocated by Master Hsing Yun places great emphasis on the spirit of dedication and compassion. Contribution signifies respect and care for society and the lives of others, encompassing inclusiveness and selflessness. This practice enables individuals to transcend the self and dedicate themselves to the greater community.

Master Hsing Yun’s concept of Humanistic Buddhism represents an extension of Buddhism from temples into society, broadening the practice from meditation to encompass all aspects of life, and evolving from individual self-cultivation to an altruistic vision. Life itself becomes an application of Buddhist teachings, where the world is seen as a pure land (淨土) and daily living as a form of practice, allowing everyone the potential to attain Buddhahood. In Master Hsing Yun’s view, dedicating one’s life to service not only realizes self-transcendence, but also fosters harmony among individuals, society, and the universe. This commitment to contribution reflects the core principles of compassion and interconnectedness, promoting a more harmonious existence for all.

Specifically, Master Hsing Yun categorizes contributions to society into eight dimensions of transcendence: career, culture, teaching, faith, morality, wisdom, merit, and coexistence. These eight dimensions of dedication ultimately converge into the infinite lifespan of time, achieving transcendence through social practice. This practice of contributing to society embodies the spirit of transcendence while engaging in worldly affairs. In practical terms, this worldly practice manifests as “formless giving, selfless liberation of beings, non-attachment to life, and cultivation without gain, which takes us from this shore to the other shore, reaching the path of perfection” (Master Hsing Yun 2019b, p. 362). The modernization of Humanistic Buddhism transforms the “want” of Buddhism into the “give”, changing requests into contributions. In this process, through the practice of dedication, life gains “timeless lifespan, verbal lifespan, moral lifespan, career lifespan, cultural lifespan, faith lifespan, wisdom lifespan, merit lifespan, and coexistence lifespan” (Master Hsing Yun 2019e, p. 357), thereby allowing human nature to be elevated and transcended through the influence of religion.

4.2. Buddhist Practice as the Foundational Pathway for Master Hsing Yun’s Humanistic Buddhism

Master Hsing Yun’s Humanistic Buddhism is not separate from traditional Buddhist practice. It relies on fundamental Buddhist precepts, advocating the “Five Precepts and Ten Good Deeds (五戒十善)”, practicing the “Four Methods of Gathering and Six Perfections (四攝六度)”, understanding cause and effect, and following the Eightfold Path. These principles form the essential foundation for establishing a pure land in this world and achieving self-transcendence.

The “Five Precepts and Ten Good Deeds” are the fundamental moral guidelines advocated by Master Hsing Yun. They include refraining from killing, stealing, sexual misconduct, false speech, and intoxication, along with practicing the Ten Good Deeds (十善) giving to the poor, being diligent and courageous, harboring aversion to evil, and having great aspirations. He believes that by observing the Five Precepts and Ten Good Deeds, everyone can cultivate Buddhist ethics in their daily lives and practice Humanistic Buddhism. Buddhism stems from the original teachings of the Buddha and is about the perfection of character. As a person becomes virtuous, they embody the essence of the Buddha; when humanity is fulfilled, the path to Buddhahood is naturally achieved. The “Four Methods of Gathering and Six Perfections (四攝六度)” represent the practice of cultivation, manifesting in daily actions of body, speech, and mind, encompassing morality and compassion. By speaking well, doing good deeds, and nurturing good intentions—along with practices like giving, observing precepts, enduring hardship, meditation, and faith in the Buddha—one can elevate their state of existence and transcend their limitations through the cultivation of Dharma and wisdom.

Master Hsing Yun believes that the practice of Buddhist teachings is the foundation for inner transcendence. He states, “If an ordinary person wishes to surpass themselves and aspire to become wise or holy, they must engage in practice. Just as worn-out clothes must be mended to look presentable, and a leaking house must be repaired to provide peace of mind, how can a mind filled with distractions transcend itself without being cleansed? Take the sitting meditation of Zen Buddhism as an example. If the body, speech, and mind want to resonate with the Buddha’s heart, one can first use the ‘Vairochana Seven-Point Sitting Method (毗盧遮那七支坐法)8’ to adjust the body, and the ‘Nine Abiding Minds (九住心)9’ to focus the mind on a single point. Practices like the ‘Six Wonderful Gates (六妙門)10’ of Wise Masters (智顗, 538–597) or the ‘Non-Form Verse (無相頌)11’ of Master Huineng (慧能, 638–713) serve as methods for cultivation. With consistent practice of concentration and wisdom, the light of understanding will gradually emerge” (Master Hsing Yun 2019k, p. 408). While personal character can be refined in the secular world, the perfection and transcendence of the mind require the realization of Buddhist practice.

Additionally, Master Hsing Yun does not deny the significance of traditional Buddhist rituals. He believes that traditional practices can actively promote personal transcendence. For example, regarding the custom of pilgrimage, he states, “Since ancient times, making pilgrimages to mountains and bowing to the Buddha has been an activity that maintains the faithful devotion of followers and serves as a form of practice and exercise. Pilgrims typically begin from the base of the mountain, bowing every three steps until they reach the summit. Although initially far from the Buddha, each bow brings them closer, ultimately leading to a profound sense of transcendence in body and mind” (Master Hsing Yun 2019c, p. 548). He also holds an open attitude toward traditional closed-door meditation retreats, asserting that, if practiced properly, these retreats are excellent means for achieving personal transcendence. “A closed retreat is a way to elevate oneself beyond the mundane, akin to a tightly sealed jar that, after long storage, becomes richer in flavor. Those in retreat can progress rapidly; although physically confined, their minds are free, allowing their thoughts to expand” (Master Hsing Yun 2019c, p. 414). Most traditional Buddhist practices serve as fundamental methods for realizing transcendent teachings.

The humanistic approach to Buddhism does not mean diluting or removing the precepts of traditional Buddhism. The rigid traditional Buddhist system focuses too much on avoiding evil, which adds many obstacles to the practice of the Dharma. Modern Buddhist practice should pay more attention to actively inspiring people’s spiritual development. Master Hsing Yun states, “In the precepts, there are many prohibitions; what we need today is guidance on what we should do” (Master Hsing Yun 2019e, p. 522). Master Hsing Yun advocates for practices that align with the Dharma and meet people’s needs, emphasizing that true Buddhist teachings must purify and beautify. This is the fundamental method for defining the practices of Humanistic Buddhism. Whether in monasteries or in secular society, practitioners should prioritize their commitment to faith in daily life, using chanting and bowing as their morning practice, and engaging in quiet sitting, meditation, and prayer as their evening practice. “The morning bells and evening drums in the temple never cease; the monks take their morning and evening practices especially seriously. Through their daily rituals, their character gradually elevates, ultimately leading their lives into another transcendent realm” (Master Hsing Yun 2019j, p. 346). Buddhism aims to correct the rigid traditional system without denying the necessity of practice. Without the practice of the Dharma and adherence to faith-based precepts, ultimate transcendence cannot be achieved.

4.3. The Middle Way of Life as the Ultimate Realization of Master Hsing Yun’s Humanistic Buddhism

In addressing the question of how to achieve transcendence, Master Hsing Yun offers the answer of “the Middle Way of Life”. He explains: “All worldly phenomena are relative, such as up and down, coming and going, existence and non-existence, birth and death, large and small, inside and outside, you and me, right and wrong, good and bad. None of these are ultimate truths. The Sixth Patriarch wanted his disciples to understand these relative phenomena to find the Middle Way within them. Only the Middle Way can lead to transcendence. The essence of Buddhism is to help us move away from extreme views, even letting go of both good and evil. If you can comprehend and transcend these relative phenomena in the world, you will be able to transcend yourself and the relativity itself, allowing you to live freely and effortlessly in accordance with the flow of life” (Master Hsing Yun 2019a, p. 414). The Middle Way transcends relativity and duality by living with the wisdom of emptiness, free from the constraints of biases and fixed concepts. This transcendence of the Middle Way requires a high capacity for dynamic balance, a profound understanding and experience of life, as well as fearless courage and a compassionate mindset. It represents a coexistence of ideals and reality, a combination of ethics and practical living in one’s spiritual practice, and is a concrete manifestation of the wisdom of the Dharma.

The Middle Way of Life is essentially a religious life, distinct from material life, spiritual life, and artistic life; it is fundamentally a “Buddhist life” (Master Hsing Yun 2019i, p. 523). According to Master Hsing Yun, the above three types of life provide only temporary satisfaction and are not an eternal or truly supportive way of living. He states, “After experiencing material, spiritual, and artistic lives, humanity in the 21st century has found that these still do not meet their needs. Thus, they begin to pursue a ‘religious life’ that harmonizes spirit and matter, namely, the ‘Middle Way of Life’ that transcends everything, leading to a state of peace and happiness” (Master Hsing Yun 2019h, p. 99).

The manifestation of the Middle Way of Life is the practice of prajna (般若) wisdom in daily life, achieving transcendence over the present world within the realm of prajna wisdom. “If you do not enter, do not abide, and transcend, where should you abide? Abide in ‘prajna (般若)’; this is another transcendent world. Even in that world, you can still feel at ease amidst forms, sounds, smells, tastes, touches, and phenomena, because one must live in the world, have a family, and have children, yet still engage in great practice” (Master Hsing Yun 2019b, p. 436). The Middle Way of Life transcends the mundane, as all conditioned phenomena in the world are relative, involving good and evil, beauty and ugliness, suffering and joy, and thus cannot achieve transcendence. Prajna wisdom anchors human life in a realm of non-birth and non-death, transcending time and space, life and death, and all relativity, allowing one to escape the cycle of afflictions.

Master Hsing Yun’s advocated “Middle Way” of life encompasses all aspects of living, with one aspect reflecting moderation. In eating, walking, sitting, and daily activities, one can practice the Middle Way. “In all matters, moderation is appropriate; otherwise, excessive sleep can lead to drowsiness; indulging in delicious food, especially high-fat and high-sugar items, can lead to various chronic diseases; and a lack of exercise or excessive noise can cause modern lifestyle ailments” (Master Hsing Yun 2019e, p. 360). On the other hand, the Middle Way is also manifested in detachment from attachments. “White clouds and dark clouds can both obscure sunlight; golden chains and iron chains can both bind us. Both favorable and unfavorable conditions are part of the Buddhist path. Good and evil can be used appropriately to help others; one should view the world with a more transcendent perspective to attain non-abiding and ease” (Master Hsing Yun 2019b, p. 444). The Middle Way of Life is about moderate restraint. It is neither excessively strict asceticism nor indulgent hedonism, but rather a balanced approach between the two. Practice does not mean escaping society, but finding harmony and balance within life, with liberation, purity, wisdom, and kindness as guiding principles.

5. Conclusions

Master Hsing Yun provides a comprehensive and profound answer to the relationship between “secularity (人間性)” and “transcendence” in Humanistic Buddhism. Through the three dimensions of faith transcendence, inner transcendence, and transcendence over tradition, Master Hsing Yun’s Humanistic Buddhism not only addresses many questions raised by the religious community, but also offers practical methods for individuals to achieve transcendence in modern society.

First, faith transcendence is the foundation of Master Hsing Yun’s transcendence in Humanistic Buddhism. He redefines the essence of faith, transforming it from traditional reverence and reliance into a positive spiritual force that guides life and realizes moral values. This faith is not an isolated belief; rather, it is a dynamic force that helps individuals transcend their narrow perspectives and connect with higher spiritual realms. By advocating an inclusive, non-exclusive, and life-affirming faith, Master Hsing Yun provides a spiritual foundation that is both universal and highly personal.

Second, inner transcendence is the core of Master Hsing Yun’s Humanistic Buddhism. He emphasizes the agency of individuals in their spiritual growth. This transcendence is not about escaping secular life, but finding meaning in life and realizing one’s own value.By reflecting on oneself and transcending desires and biases, individuals can find inner peace and freedom in ordinary life, ultimately achieving a transformation from the finite to the infinite.

Third, Master Hsing Yun’s Humanistic Buddhism also embodies transcendence over tradition. Through innovative interpretations and modern practices of traditional Buddhism, he combines ancient Buddhist wisdom with the needs of modern society, revitalizing Buddhism in the new era. This transcendence does not negate tradition, but innovates and develops it based on inheritance, allowing Buddhism to better serve modern society and provide spiritual support and guidance for individuals.Master Hsing Yun’s Humanistic Buddhism advocates achieving inner transcendence through concrete actions such as social contributions, Buddhist practices, and the implementation of the Middle Way.

In conclusion, Master Hsing Yun’s theory of Humanistic Buddhism is not merely a singular secularization or absolute humanization; it is transcendent, sacred, and sublime. As the Master states, “Life is eternal, life does not perish; this is the true nature of Buddha-nature, this is the sacredness, this is Humanistic Buddhism. When one aspires to transcend and expand, the purification and sublimation of faith represent sacredness, and the energy of transcendence embodies Humanistic Buddhism” (Master Hsing Yun 2019d, p. 12).