站內檢索
A Sun 的創作理念
印度ABC
My Understanding about Humanistic Buddhism
Humanistic Buddhism inspires us to elevate and have faith in ourselves; because this self embodies the wisdom and virtue of the Buddha. Thus we must realize that we are all buddhas and be proud to say that “I am a buddha.” Such is the spirit of Humanistic Buddhism. Instead of placing our fate in the hands of divine entities, we should take responsibility for our own lives. The saying in the Āgamas, “Rely on the self, rely on the Dharma, rely on nothing else,” is a rendition of the faith of Humanistic Buddhism.
Fo Guang Shan Buddhism and Ethical Conversations across Borders: “Sowing Seeds of Affinity”
On the basis of a study of an international Buddhist movement, this article defines “ethical conversations across borders” – acts of ethical deliberation, evaluation or argument that take place in cognisance of multiple ethical regimes – and proposes the conditions under which they can take place. Fo Guang Shan, described in the first part of the article, is a Buddhist movement that originated in Taiwan, but which now has branches around the world. It seeks to promote the cultivation of virtue among its members and among other people with which it has contact. The teachings of Master Hsing Yun, the movement’s founder, advocate two methods through which this project can be realised, “sowing seeds of affinity” and “convenience”. The second part of the article generalizes observations made in relation to Fo Guang Shan and draws the conclusion that all “ethical conversations across borders” require two things, namely, the identification of similarities or “affinities”, and an account of difference that stipulates the units between which the conversation is to be carried on.
Detachment and Connection Across Boundaries
When we hear the English word “attachment,” it is often a positive reaction.Some might go further to say “loving attachment” to spouse, children, family, and friends. By contrast “un-” or “de-” prefixes are seen as removal from interaction and imply indifference toward others. From the Buddhist perspective, attachment is seen as a construct of our thoughts and intentions. They are using the word in its meaning of “an addition to,” as when we have an attachment for our computer. Attachments are the “add-ons” we make to our concepts of self and others. I recently watched the fascinating documentary “My Octopus Teacher.” In the video, we get to see the octopus hiding herself from sharks by using her tentacles with their suction cups to pick up bits of pottery, metal, and glass, using the objects to wrap around her body so she is not recognized. For all the world, she looks like a pile of broken bits of glass and ceramics. This comes very close to the meaning of attachment used in Buddhist material. We add on external features that are constructed items not a part of us, used to present ourselves to others. If we want others to see us as smart, controlled, leaders, we attach attempts to display these features. When we hear of “detaching,” it means to put down the attachments and just be a pure view of who we are. It is by no means indifference, it is letting go of those aspects that obscure and misguide those around us.
Interpreting the “Humanistic” in Renjian Fojiao (人間佛教) as Advocated by Venerable Master Hsing Yun of Fo Guang Shan
Sakyamuni Buddha expounded the Four Noble Truths as his very first teachings out of the intention of showing human beings the cause of suffering, and more importantly, to give hope in that such sufferings can be ended. For this reason, Buddha is often referred to as the doctor who tends to human beings in their very fundamental needs: fulfillment in attaining freedom from suffering. As human interests and values are given broader definitions, the Buddhist movement also becomes much more diverse in scope, giving Buddhism the characteristic of humanism on various aspects of life. The purpose of this paper is to examine the elements of humanism traceable in the teachings and practices of Buddhism and find relevance between such and Renjian Fojiao (Humanistic Buddhism).
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。
「MITRA」問世 柏克萊大學與佛光山合作研發AI佛典翻譯利器
美國加州大學柏克萊分校人工智能研究實驗室副研究員Sebastian Nehrdich博士，應財團法人佛光山人間佛教研究院邀請，4月23日於東禪樓主講「佛典翻譯與AI應用」英文講座，近百人出席。 財團法人佛光山人間佛教研究院 「MITRA」問世 柏克萊大學與佛光山合作研發AI佛典翻譯利器 美國加州大學柏克萊分校人工智能研究實驗室副研究員Sebastian Nehrdich博士，應財團法人佛光山人間佛教研究院邀請，4月23日於東禪樓主講「佛典翻譯與AI應用」英文講座。Nehrdich博士簡.....
加州大學柏克萊分校與佛光山簽署合作協議，攜手開發佛教AI翻譯軟體
開發多語言佛教AI翻譯工具。 佛光山人間佛教研究院 加州大學柏克萊分校與佛光山簽署合作協議，攜手開發佛教AI翻譯軟體 為透過人工智能模組促成佛教大藏經、《星雲大師全集》等佛教文本英譯的效能與品質，財團法人佛光山人間佛教研究院副院長妙光法師6月4日前往美國與加州大學柏克萊分校人工智能研究實驗室（BAIR）與MITRA項目主持人Kurt Keutzer教授簽署合作協議。 參與合作協議簽署儀式者有佛光山北加州總住持如揚法師、美國加州大學柏克萊分校佛學研究中心主任Robert Sharf教授、人工智能研究實驗室副研究員Sebastian Nehrdich博士、資訊組主任藍效農先生及佛光大辭典英譯計畫編.....
人間佛教與當代社會第二堂課 人間佛教與AI之覺醒與共生
堂課「當人間佛教遇到AI－－危機中的覺醒與共生」。本場講座將於4月1日晚間7點半舉行，特邀西北大學佛教研究所所長李利安主講、陝西省社會科學院宗教研究所助理研究員黃凱與談，佛光山人間佛教研究院副院長妙光法師主持，共同探討佛教在AI時代所面臨的機遇與挑戰。 李利安將從社會結構變遷、自我價值重塑、人際關係變革等多個角度，深入剖析AI時代對人類社會的影響，並探討佛教作為一門深具智慧的思想體系，如何為當代人提供重新思考生命本質的路徑。他認為AI與佛教的對話不僅是科技與人文的交鋒，更是人類在快速變遷的時代中，尋找精神依歸的一次契機－－在危機中覺醒，在共生中前行。 此外，李利安也以AI與菩薩進行類比，指出菩.....
