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主題座談「拭目以待的挑戰與機遇：人間佛教如何面對AI時代的降臨」
機遇：人間佛教如何面對AI時代的降臨”主題論壇在上海星雲文教館舉行。坐壇由西北大學佛教研究所所長李利安教授主持，中國人民大學哲學院張文良教授、西北大學哲學學院副院長王雪梅教授、佛光山人間佛教研究院院長妙凡法師共同予談，來自21所高校的35位海內外碩博士參加。 春節以來，隨著DeepSeek在各行業的應用，整個中國大地上都在密切關注AI的發展。AI對人類和社會都將帶來巨大衝擊。我們在這樣特殊的時代裡研究和觀察人間佛教；人間佛教也將抓住時代的機遇，迎接挑戰，並調整其自身的發展方向。這都是AI時代下需要思考的議題。 首先，李利安教授從人類歷史發展的角度引出話題。李利安老師講述了人間佛教產生於中國近代.....
AI 大語言模型 ChatGPT 在人間佛教弘法中的應用與未來展望
AI 大語言模型ChatGPT 憑藉其在人機交互方面的突破性創新，正在引領一場社會變革，並加速AI 時代的全面到來。對致力於弘法創新的人間佛教而言，該項技術在理論與實踐上具有應用的必要性和可行性，能夠在文化交流、教育培養和學術研究等領域發揮重要作用。然而，面對由資本、權力與科技聯合驅動的AI 技術創新導致的人的異化以及社會分化困境，人間佛教需要夯實經濟基礎，重視AI 與弘法的有機融合，積極發揮對社會價值觀的正向引導作用。同時，也需妥善處理與各方社會力量的互動關係，以應對AI 時代的挑戰。
The Future of North American Buddhism: An Appeal to Expand Humanistic Buddhism Study beyond Chinese Custom and Culture
This is a humbling experience, to be among noted historians and scholars attending this, the 7th Symposium on Humanistic Buddhism. I told myself that I can either be intimidated, wonder what of value I would have to contribute, or just “go forth” and share my experiences, thoughts and conclusions. Plus, I have the audacity to request that you study the needs of the West, thereby giving direction to Fo Guang Shan local temples and their Chinese communities. Therefore, I will share my personal observations and what I think can be done to further the efforts being made. Please consider this a “front line” view as I see Westerners seeking a path, sometimes finding it, sometimes wandering away, and sometimes discouraged from remaining.
Transcending Borders: Using Regional and Ethnographic Studies to Envision the Future of Humanistic Buddhism
Arizona is a region where the population of Chinese Buddhists is low and the general populations of both Asian-Americans and Buddhists are small. Thus Buddhist communities find themselves not only distant from large centers of Buddhism in California, but also isolated from each other. A study of two very different approaches to Buddhism in Arizona may shed light on the future of Humanistic Buddhism (literally “Buddhism in the midst of people”) in similarly sparsely- populated regions of the United States.
Remarks on Current Research on Taixu and the Pure Land in the Human Realm
One could translate the Chinese term commonly rendered “Humanistic Buddhism” more literally as “Buddhism in the Human Realm” (renjian fojiao 人間佛教). The term “human realm” (renjian 人間) has both an everyday meaning in modern Chinese and a more expansive technical Buddhist meaning. In everyday parlance, it means “the human world,” “humanity,” or “social relations,” and within a modern scientific world view, humanity exists in only one place—the planet Earth. Hence, English-language texts sometimes render the term “Humanistic Buddhism” as “Earthly Buddhism.” In traditional Chinese Buddhist texts, however, the term has a more specialized, technical meaning arising from premodern Buddhist cosmology. In this context, it indicates one in a list of five or six possible paths of rebirth. To be reborn in the human realm means that one’s past karma has led to rebirth as a human being, and in Buddhist cosmology, the Earth is not the only place where humans reside. The fact that the term renjian has different definitions in these two contexts has led to some confusion when scholars confront the terms “Humanistic Buddhism” and “The Pure Land in the Human Realm” (renjian jingtu 人間淨土). Variations in the way Buddhists and scholars understand the meaning and purpose of Humanistic Buddhism only compound the confusion.
When Mahāyāna Meets Theravāda: Humanistic Buddhism’s Challenges and Opportunities in Myanmar
From 15 to 17 February 2017, the United Association of Humanistic Buddhism of Chunghua (Zhonghua renjian fojiao lianhe zonghui 中華人間佛教聯合總會) organized a visit to Myanmar for a three-day meeting regarding harmony and dialogue between Mahāyāna and Theravāda Buddhism (Liang’an nanbei chuan fojiao ronghe jiaoliu fangwen zhi lu 兩岸南北傳佛教融合交流訪問之旅). As well as being noteworthy for uniting Mahāyāna and Theravāda Buddhist Schools, this crosstraditional exchange was important due to the involvement of the National Saṃgha Committee Chairman, Venerable Bamaw Sayadaw Dr. Bhadanta Kumarabhivamsa; other well-known senior Burmese monks; and Myanmar government officials. During their stay in Yangon, the monastic delegates joined in various activities including the Thousand-candle Offering, a forum on Educational Exchange on Mahāyāna and Theravāda Teachings, and visits to monasteries, Buddhist educational institutions and sites of historical interest in the company of Burmese monks and laypeople. Additonally, Tipitakadhara Sayadaw U Sundara guided them in the Vipassanā Meditation. To an extent, then, the group of delegates from Taiwan and Mainland China experienced Theravāda practices. Afterwards, Ven. Foxing from the Buddhist College of Minnan and Julia Jin, president of the Merit Times, each wrote on the possibilities for Mahāyāna and Theravāda union in the house periodical of the Fo Guang Shan Institute of Humanistic Buddhism.
Mapping Fo Guang Shan and the Spread of Humanistic Buddhism
With over 250 temples throughout the world, Fo Guang Shan (FGS) has emerged as a global Buddhist movement and significant force in the spread of Humanistic Buddhism. In this talk, I will demo an interactive map of FGS temples (existing and retired) developed by the project team at the Institute for the Study of Humanistic Buddhism at the University of the West. The map is constructed using QGIS technology and includes basic information for each temple (name, address, GPS coordinates) and a sliding timeline by which the user can view the historical spread of FGS temples across the world. QGIS allows for additional layers in which the user can also develop their own components (e.g., Taiwan’s population and GDP growth) and visually analyze the relationship of other data to the base map. As such, the interface provides scholars with a powerful research tool and significant starting point that can be used to investigate the geo-social dimensions of Buddhist institutions and understand the factors that have contributed to the growth of Humanistic Buddhism.
Transcending Borders: Using Regional and Ethnographic Studies to Envision the Future of Humanistic Buddhism
Ellison Onizuka (1946-1986) made this observation upon viewing the Earth from Space Shuttle Discovery in 1985. A National Aeronautics and Space Administration (NASA) astronaut, Onizuka became the first Asian-American and the first Buddhist to reach space. Raised as a Shin Buddhist in Hawaii affiliated with the Kona Hongwanji, Onizuka was struck by the lack of boundaries or borders—political, racial, or egoistic—visible from such a distance.
Humanistic Buddhism and Contemporary Chinese Art
As we enter into the third decade of the twenty-first century, at least two observations can be made. On the one hand, the human condition faces its own extinction as artificial intelligence and climate change substitute basic human habits and habitats. These substitutions simulate—but can arguably never replace—natural human ones. It is not surprising, then, that fundamental aspects of the human world buried by progress into the ashcan of history have risen from the dead. The current renewal of human tribalism and authoritarian systems challenge assumptions of what “progress” and “modernity” as defined by Western Enlightenment is and can be. Indeed, cultural critics have discussed the phenomenon of postmodernity as characterizing the late twentieth century. Can we speak of neo-tradition and post-progress as veins running through the early twenty-first century? We clearly feel the pulse of these veins, but remain unsure of their paths or purpose.
Laity and Naturalization of Humanistic Buddhism in the Workplace
The story told through this paper is a snapshot of one dimension of Humanistic Buddhism’s future in Australia. A dimension, in the hands of lay members who seek to witness to their beliefs in their place of work. Macy (2010, p. 1) describes the characteristic of the people who underpin the credibility of this study, “it is an incredible privilege that we have been given, human life with a self-reflective consciousness that makes us aware of our own actions.” Further, Macy (2010, p. 2) urges lay Buddhists to use their skills, no matter how small or insignificant they may personally feel about them, since one shared insight can escalate to initiating “meaningful societal change.”
