Fo Guang Shan (FGS, 佛光山), as one of the major Buddhist organizations in Taiwan, has been promoting Humanistic Buddhism as the core of its teachings. In the 1990s, FGS, began to respond to the needs of the society in terms of doctrinal propaganda on the issue of environmental protection, just like other Buddhist organizations in Taiwan. Initially, the concepts were taken directly from Buddhist texts, such as Pure Land, to address environmental issues in society, and followers were asked to face them with their own personal practices. However, after 2,000 years, only Buddhist teachings and personal practice could not satisfy the needs of the society for environmental protection issues, and since 2005, FGS has been involved in the Vegetarian Food Expo, which combines Chinese Buddhist life-preserving vegetarian food concept with the vegetarian food industry, forming an alternative combination of environmental protection issues, economic activities, and Buddhist teachings, and generating a special impact on the society outside of the religious activities of the Buddhist monasteries. After the Pneumonia epidemic (Covid 19) recent years, it started to promote vegetarianism by assisting in the e-commerce, and set up a non-monastic core public welfare organization, Ipuregreen Foundation(綠色公益基金會), to publicize scientific environmental protection issues, with Buddhist teachings stand behind, and to encourage individuals and businesses to join in the Buddhist practice of alms giving to vegetarian suspended meal donations, as well as planting trees to carry out forest restoration, reduce global warming, and use more environmentally friendly materials. It utilizes the goals and contents that are more in line with the world's environmental protection mission, rather than just the promotion of Buddhist doctrine only. In terms of historical trajectory, it shows a phenomenon of secularization.
Introduction
1. Master Hsing Yun's Early Ideas of Pure Land and His Interpretation of Environmental Ideas in Buddhist Texts
2. The Concept of Buddhist Environment in Early FGS Monastery Construction
3. From Personal Religious Practices to Environmental Social Practices
Conclusion