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「MITRA」問世 柏克萊大學與佛光山合作研發AI佛典翻譯利器
發問，博士分享MITRA系統的緣起：他在德國漢堡大學學習梵、藏文時，為了更了解梵、藏翻譯，自行開發了這個AI軟體。博士也逐一回答了大眾的提問，包括訓練AI系統的過程，以及如何更新AI系統，以跟上時間、文化變遷造成的語言改變等。博士強調，有效地運用AI工具，佛典翻譯不再是難事。 妙光法師總結時表示，AI的來臨就像海嘯，我們沒法抵抗，但要迎接它，讓AI成為工作及學習的一部份。他鼓勵與會大眾抱持謹慎的態度善用AI，令AI成為弘法利器。未來研究院將與MITRA合作開發漢譯佛典以及《星雲大師全集》的AI翻譯平台，利用AI工具加快弘法的腳步。最後，妙凡法師致贈星雲大師墨寶予Nehrdich博士，為講座畫上.....
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。
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」
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社會轉型時期。那時的西方文化蜂擁而至，給中國社會帶來文化層面的巨變，這使得中國傳統佛教必須重新調整自身的角色，這引發了人間佛教的改革。AI時代的到來，人間佛教需要敢於面對並迎接挑戰，這是這個時代的佛教改革議題之一。其次，李老師介紹了“第三次浪潮”的理論，他說第一次浪潮是原始社會一萬年前的農業革命；第二次浪潮是機器產生的工業革命；第三次浪潮則是電腦的出現，也就是資訊化的時代，而AI時代的到來，很可能是人類有史以來從未有過的.....
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.
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.
The Relationship Between Buddhism and Chinese Culture
Buddhist culture is part of Chinese traditional culture. The issue of culture has recently become a hot topic of discussion in intellectual and cultural circles. Concerning this discussion, my understanding is shallow and my thoughts immature. However, I believe that the development of human culture is a continuous process, thus traditional and contemporary culture cannot be completely separated. We should draw out all the valuable essentials of traditional culture to enrich and develop a socialist-oriented national culture. My view is that traditional Chinese culture should also include Buddhist culture. At present, there is a biased opinion of equating the former with Confucian culture, and entirely eradicating the role and contribution of Buddhist culture in traditional Chinese culture. This is unfair and not reflective of historical facts.
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.
