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Martin Adam, University of Victoria Buddhism, Machine Consciousness, and Moral Agency |
This paper is concerned with the question of whether moral agency is possible in a machine environment. It examines the conceptual connections between the concepts of agency and consciousness, arguing that the two are mutually dependent. This relationship is assessed by integrating reflections born from three theoretical perspectives: the philosophy of language, the tradition of Buddhist Abhidharma, and the sciences. I will argue that the relevant considerations from these three areas converge to strongly suggest that true machine consciousness is not empirically possible. I will then argue that even if I am mistaken about this, which is to say, even if machine consciousness is a real possibility, machine moral agency, understood in Buddhist terms, cannot be. Although computational theories of consciousness may suggest otherwise, the plausibility of such ideas rests in good part on the vagaries of language. |
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T. H. Barrett, SOAS, University of London Buddhism and Global Governance: Some Observations from Past Records |
The Ashokan narrative in the East Asian past was not only well understood but also acted out on more than one occasion. For example, the distribution of relics, often in textual, printed form, acted as a signal in terms of that narrative of a move from conflict of the sort that had marked Ashoka’s early career towards an era of peace. But this was not the only situation in which Buddhists played a mediating role between opposite camps, even if perhaps not overtly. Though Buddhist leaders lacked the political power to call for peace in the public arena, in practice their message transcended ethnic and cultural divisions in East Asia in a way that encouraged the coming together of different groups. In part the long association of Buddhism with transregional trade facilitated this outlook, but underlying this was a belief in the universal validity of the Buddhist message that made distinctions between for example core and periphery not completely unproblematic, but problematic in a way that could be overcome. This is surely a legacy well worth remembering. |
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Jinhua Chen, The University of British Columbia Buddhism and Disaster |
TBA |
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Zhiyuan Chen, Chinese Academy of Social Sciences 竺夏混淪，聖俗一體: 阿育王舍利的空間傳播和儀式展演 |
梵文本“阿育王經”是《天譬喻經》中的段落，曾經單獨流通，主體成立于2世紀的Mathura地區。該經的早期漢譯本年代不會早于4世紀，且與道安主持的長安譯場有密切聯繫。依托阿育王經相關的經典，造作舍利，這一傳統在漢地的最早作例，首先出現在臨淄（山東省），稍晚則出現在蒲坂（山西省）。蒲坂位于後秦抵禦北魏入侵的前綫，交戰地帶的無常感强，有利于佛教流行。蒲坂的阿育王舍利崇拜，當與道安、羅什長安譯場帶來的知識所致。
阿育王舍利最著名的例子是劉薩訶所建，相關記述可以分爲最古層、南方系和北方系。所謂最古層，是指5世紀成立于南朝的靈驗譚《冥祥記》的記載。書中披露劉薩訶入冥故事的最初目標人群當爲羌、胡雜居的山-陝交界地帶的民衆，觀世音在地獄中對劉薩訶說法千餘字，內容包含了《般若經》、盂蘭盆、佛鉢東遷等豐富信息，後世《盂蘭盆經》、“佛鉢記”等疑僞經，由此衍生。合以劉薩訶曾在襄陽殺鹿的情節，推測劉薩呵故事可能在荊襄地區經過了改寫。 阿育王舍利的傳說向中國南方傳播過程中，元嘉十年（433），孟顗在鄮縣建塔是一個重要事件。同時期地方志的作者僞托了東晋時期江南舍利的傳說。天監十二年（513），陶弘景禮拜阿育王塔。普通三年（522），梁武帝建木浮圖，此後又在首都建康的長干寺“發掘”舍利，舉辦大型的儀式展演，幷由文臣撰碑，構成《梁書·扶南傳》舍利塔叙事的來源。 阿育王舍利具有强烈的向未開化地區傳教的意圖，造作者宣稱此地早有佛迹。這與犍陀羅舍利銘文中宣稱“在此前未建塔之處”安放舍利的定型句形成了有趣的對照。將阿育王分舍利的傳說在漢地的接受史，起源于十六國時期的華北，經由荊襄地區，在六朝江南漸次展開。阿育王舍利被賦予了神聖來源，不同于通過儀式感通所得的舍利，不能分化、增殖，形態也由珠寶轉向遺骨，特別是梁武帝朝所見長干寺舍利，突出了佛髮的形狀，明顯受到東南亞舍利崇拜傳統的影響。 通過阿育王舍利的傳說，在東亞和東南亞地區，構建了佛法遍佈閻浮的繁盛圖景。這一信仰的聯結，直至今日仍在文化交流中扮演著重要的角色。 The sanskrit text Aśokāvādana, which was included later into Divyavādana, once circulated independently in the vicinity of Mathura during the 2nd century. The early Chinese translation of this sūtra dates no earlier than the 4th century and is closely associated with the translation project presided by Dao’an in Chang’an. One crucial episode of Aśokavadana and other parallel passages of this sūtra is that the legendary Aśoka collected the relics from the eight great stūpas and redistributed them, constructing 84,000 stūpas to enshrine the relics. Following this tradition, the Chinese Buddhists claimed to rediscover the Aśokan relics. The earliest example of this practice first appeared in Linzi (in present-day Shandong Province) and later in Pu Ban (in present-day Shanxi Province). Pu Ban was on the frontier of the Later Qin’s defense against the invasion of the Northern Wei, where the turbulent environment was a hotbed for the spread of Buddhism. The emergence of the Aśokan relics in this site was closely related to the new translated scriptures in Chang’an. The most famous example of the Aśokan relics is the stūpa established to the sage monk Liu Sahe. The earlier layer of the hagiographical accounts is a passage from “Mingxiang Ji” (Signs from the Unseen Realm), a collection of miraculous tales compiled in the 5th century south China. The intended audience for the story of Liu Sahe’s journey to the underworld seems to be the people living in the border of Shanxi and Shaanxi province, where the barbarian ethnic groups such as Qiang and Hu cohabitated with the Han Chinese. The sermons that Liu Sahe received from the bodhisattva Avalokitesvara, coupled with the narrative of his deer-hunting incident in Xiangyang, suggest that the tale of Liu Sahe might have undergone a reworking in the Jing-Xiang area, which is now part of Hubei province. In the course of the Aśokan relics spreading to the south, the construction of stūpa in the year 433 marked a significant event. Around the same period, the authors of local gazetteers traced the origin of the relics in south China back to the eastern Jin period (317-420). In 513, the daoist priest Tao Hongjing paid homage to the Aśoka stūpa. In the year 522, Emperor Wu of the Liang Dynasty constructed a wooden stūpa at the same site, thereby laying the groundwork for a dazzling ritual display of the “unearthed” relics at Changgan Temple in the imperial capital, Jiankang. The literati of the time meticulously documented the event and inscribed it on a stele, which subsequently became the cornerstone of the narrative concerning the Aśokan relic stūpa in the chapter of Funan of the official history. The legend of Aśokan relics carries a strong intent to spread Buddhism to uncivilized regions. The practitioner claims that Buddhist traces had already existed in these places. This forms an interesting contrast with the formulaic expression in the Gandharan relic inscriptions, which declare the relics were interred “apratiṭha<*vitida-provamipradeśami” (in a previously established place). The vernation of Aśokan relics in Chinese Buddhism originated in 4th century north China, and through the channel of Jing-Xiang region gradually disseminated to the south during the 5-6th centuries. The Aśokan relics distinguished themselves from those acquired through ritual practices, as they were bestowed from a divine origin, rendering them indivisible and incapable of multiplication. The form of relics in this tradition shifted from beads or jewels to bodily remains. In the case of relics of the Changgan Temple, the distinctive shape resembling the Buddha’s hair is a striking feature, which undoubtedly reflects the influence of Southeast Asian relic veneration traditions. Through the legend of Aśokan relics, a prosperous scene of the Dharma pervading the Jambudvipa was constructed in East and Southeast Asia. This bond of faith still plays a significant role in cultural exchanges to the present day. |
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Christopher Reed Coggins, Bard College of Simon’s Rock The Milindapañha Paradox: Buddhism and Global Green Demilitarization |
This paper explores the potential of Buddhist ethics—especially principles such as ahimsā (non-violence), karuṇā (compassion), mettā (loving-kindness), and sīla (ethical conduct)—to inform global governance and support peaceful responses to the intertwined crises of the Anthropocene: climate change, biodiversity loss, and violent conflict. While Buddhist soteriology offers profound critiques of militarism and the structural violence tied to empires and nation-states, Buddhist-majority societies across Asia have historically been shaped by warfare. Recent scholarship has focused on Buddhist pastoral care during conflict and its relation to International Humanitarian Law, but less attention has been given to sustained Buddhist critiques of militarism as a manifestation of avidyā (ignorance). This paper centers on the Milindapañha, a classical dialogue between the Indo-Greek king Menander (Milinda) and the Buddhist monk Nāgasena, to examine how Buddhist thought frames power. While Nāgasena presents the Dharma as superior to political authority and uses military metaphors to illustrate spiritual discipline, the dialogue does not directly challenge the legitimacy of warfare. Vīrya (energetic effort) is interpreted as inner strength rather than martial valor, yet the text avoids systemic critique of militarism. Arguing that Buddhist ethics remain underutilized in global demilitarization discourse, the paper examines the entanglement of Buddhist institutions with militarized nation-states. It advocates instead for alignment with global ecological peace movements and explores how Buddhist and indigenous cosmologies promote sacred reciprocity and nonviolence, often in resistance to resource extraction and state violence. The historical emergence of Buddhism in North India is contextualized within broader ecological shifts, with Emperor Ashoka’s reign highlighted as an early effort to link political authority with Buddhist ecological values. |
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Jun Gong, Sun Yat-sen University 佛教緣起共生論與天人和諧之道 |
本文主要討論佛教的緣起論所蘊涵的共生原理，將分別從佛教心性論考察佛教共生觀的特殊形態，特別是佛教在討論世間法之間的共生共存關係與意識之間的密切關聯。文章還將探究華嚴宗哲學之因陀羅網觀念所包含的共生思想，並比較這一思想與中國傳統天人感應觀之異同。文章認為，佛教的天人關係超出了儒家思想範圍，而為包括動物、植物在內的自然法則與人類的和諧關係提供了更廣闊的視野。最後，論文認為緣起共生觀是佛教處理世間法的理論，佛教還為超越緣起的出世間法提出了新的途徑，論文將討論這一新方法的現代意義。 |
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Jianming He, Renmin University of China 從誤解的衝突到包容的對話——中國現代人間佛教的基督教觀念再認識 |
論文將探討近百年中國現代人間佛教運動中最具影響力的太虛、印順、星雲、聖嚴、證嚴四位大法師為個案，首先從整個歷史的角度來分析從太虛到證嚴的基督教觀念的歷史變遷，再分析各人從前期到後期對基督教認識的變遷，從而整體把握從傳統社會向現代社會過渡過程中中國現代人間佛教對基督教認識的變遷，都體現出從誤解的衝突到包容的對話之鮮明特色，展現出近百年中國現代佛教的基督教觀念所呈現出來的從一元排它到多元包容、從相遇衝突到包容互鑒的歷史特徵。 |
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He Yongshan, University of Winnipeg Developing Emotionally Intelligent AI: A Yogācāra-Informed Framework for Affective Computing |
Affective computing aims to create emotionally intelligent AI, but its progress is limited by its reliance on Western psychological theories that treat emotions as static, isolated states. This paper argues that the process-oriented theory of mind from Yogācāra Buddhism offers a more sophisticated alternative, viewing emotion as an experience deeply integrated with cognition, volition, and somatic awareness. Moving from theory to application, this paper proposes a novel framework for sentiment analysis inspired by Yogācāra principles. This multi-aspect annotation system analyzes emotional expressions across five key dimensions corresponding to Yogācāra’s “ever-present” mental factors. By mapping emotions in this compositional manner, the framework provides a more granular and context-rich understanding of human sentiment than current methods allow.
The paper also discusses the ethics of affective computing, arguing that the most fundamental bias lies not just in data but in the underlying theories that shape AI’s worldview. As a “wholesome” application, it proposes using this Yogācāra-informed approach to develop personal AI chatbots for emotion navigation. This work thus serves as a call to diversify AI’s theoretical foundations, demonstrating how engagement with different cultural philosophies can resist theoretical monopoly that could flatten the rich diversity of human affective experience into a single, dominant paradigm. 情感計算旨在創造具有情緒智能的人工智能，但其發展卻受限於對主流西方心理學理論的依賴，因為這些理論將情感視為靜態、孤立的心理現象。本文認為，基於佛教唯識學的過程導向的心智理論可以提供一種更為有效的替代方案：它將情感視為一種與認知、意志和身體感知深度整合的體驗。以此為啟發，本文提出一個新的情感分析框架：這套多維度標注系統依據唯識學“遍行”心所的概念，從五個關鍵維度分析情感表達。通過這種組合式的分析方法，該框架能夠比現有方法更精細、更具語境地理解人類的情感。 本文亦探討了情感計算的在文化傾向性上的倫理問題，並指出其最根本的問題不僅在於數據的文化傾向，更在於塑造人工智能世界觀的底層情感理論本身。因此，本研究呼吁關注人工智能理論基礎上的多元化。融合唯識學理念的的情緒分析框架正是這樣一個案例，以展示通過借鑒不同文化傳統中的情感、心智理論來開發人工智能的可能性，從而避免將人類豐富多樣的情感體驗扁平化為單一的主流範式。 |
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Ramesha Jayaneththi, Ruhr University of Bochum Theravāda Buddhist Ethics and Conflict Resolution: Lessons from Ethno-Religious Conflicts in Sri Lanka and Thailand |
Religious conflicts, often fueled by misunderstandings, power struggles, and ingrained hostilities, have long plagued humanity, particularly in the diverse societies of South and Southeast Asia. This study examines the potential of Theravāda Buddhist ethics, rooted in the Tipiṭaka, as a framework for addressing and resolving such disputes. By exploring key Buddhist teachings, including non-violence, compassion, and tolerance, this research sheds light on how ancient principles can guide the resolution of modern ethno-religious conflicts in Sri Lanka and Thailand.
Drawing from primary Pāli sources such as the Dhammapada, Pathamasangāma Sutta, and Kakacupama Sutta, this study investigates the Buddhist understanding of conflict, its psychological origins in ignorance, hatred, and craving, and the proposed solutions based on mindfulness and introspection. The research highlights the Buddha’s rejection of violence and advocacy for peaceful coexistence, as reflected in his teachings, which emphasize the futility of hatred and the importance of mutual understanding. For example, the Dhammapada (Verse 5) asserts, “Hatred is never appeased by hatred; hatred is only appeased by non-hatred,” while the Pathamasangāma Sutta critiques the destructive cycle of victory and enmity. These teachings underscore the importance of equanimity and emotional regulation in fostering harmony. The study also examines historical and contemporary applications of these principles in resolving conflicts. The Buddha’s intervention in the Sakyan-Koliyan water dispute serves as an example of his skillful use of dialogue and empathy. In the modern era, Sri Lanka and Thailand present critical case studies. In Sri Lanka, tensions between Sinhalese Buddhists and minority religious communities, exacerbated by groups like the Bodu Bala Sena and incidents such as the Aluthgama and Digana riots, highlight the intersection of religion and ethnic identity. Similarly, in southern Thailand, the Malay-Muslim separatist conflict illustrates the challenges of integrating Buddhist-majority governance with minority religious rights. The research adopts a multidisciplinary methodology, combining textual analysis of primary and secondary sources with a comparative evaluation of historical and contemporary Buddhist-led peace initiatives. The findings reveal that while Theravāda ethics provide profound insights into fostering tolerance and addressing the root causes of conflict, their implementation in modern geopolitics requires adaptation to specific socio-political contexts. For instance, Sri Lanka’s post-conflict reconciliation efforts have drawn on Buddhist concepts like the Four Sublime States—loving-kindness, compassion, sympathetic joy, and equanimity—to promote healing and coexistence. Meanwhile, Thailand’s engaged Buddhism emphasizes social justice and interfaith dialogue, with monks playing an active role in mitigating tensions. This study underscores the enduring relevance of Theravāda Buddhist ethics in promoting peace and harmony in pluralistic societies. It advocates for a pragmatic application of these teachings to contemporary conflicts, bridging the gap between cultural identities and the universal values of the Dhamma. By addressing the psychological and structural dimensions of discord, Buddhist principles can serve as a guiding force for sustainable peace in the 21st century. 宗教衝突往往因誤解、權力鬥爭和根深蒂固的敵意而加劇，長期以來一直困擾著人類，尤其是南亞和東南亞的多元社會。本研究探討了根植於《提婆達多》（Tipiṭaka）的上座部佛教倫理作為處理和解決此類爭端的框架的潛力。通過探討佛教的主要教義，包括非暴力、慈悲和寬容，本研究揭示了古老的原則如何指導解決斯里蘭卡和泰國的現代民族宗教衝突。 本研究從《達摩多經》（Dhammapada）、《帕塔瑪桑瑪經》（Pathamasangāma Sutta）和《卡卡庫帕瑪經》（Kakacupama Sutta）等主要巴利文獻中汲取素材，探究了佛教對衝突的理解、衝突源自無知、仇恨和貪欲的心理根源，以及基於正念和反省提出的解決方案。研究強調了佛陀反對暴力、倡導和平共處的思想，這體現在他的教義中，其中強調了仇恨的無用性和相互理解的重要性。例如，《大智度論》（Dhammapada）（第 5 節）斷言：”憎恨永遠不會被憎恨平息；只有不憎恨才能平息憎恨。這些教義強調了平和心態和情緒調節對促進和諧的重要性。 本研究還探討了這些原則在解決衝突中的歷史和當代應用。佛陀在薩基揚-科利揚水爭端中的干預是他巧妙運用對話和移情的一個範例。在現代，斯里蘭卡和泰國是重要的案例研究對象。在斯里蘭卡，僧伽羅佛教徒與宗教少數群體之間的緊張關係因 “博杜巴拉塞納”（Bodu Bala Sena）等團體以及阿盧斯加馬（Aluthgama）和迪加納（Digana）騷亂等事件而加劇，凸顯了宗教與種族身份的交集。同樣，在泰國南部，馬來-穆斯林分離主義衝突說明瞭將佛教佔多數的治理與少數宗教權利相結合所面臨的挑戰。 研究採用多學科方法，將對主要和次要資料的文本分析與對歷史和當代佛教主導的和平倡議的比較評估相結合。研究結果表明，雖然小乘佛教倫理為促進寬容和解決衝突根源提供了深刻的見解，但在現代地緣政治中實施這些倫理需要適應特定的社會政治環境。例如，斯里蘭卡的衝突後和解努力借鑒了佛教的 “四種崇高境界”–仁愛、慈悲、同情喜悅和平等–等概念，以促進愈合和共存。同時，泰國的參與式佛教強調社會正義和宗教間對話，僧侶們在緩解緊張局勢方面發揮著積極作用。 研究採用多學科方法，將對主要和次要資料的文本分析與對歷史和當代佛教主導的和平倡議的比較評估相結合。研究結果表明，雖然小乘佛教倫理為促進寬容和解決衝突根源提供了深刻的見解，但在現代地緣政治中實施這些倫理需要適應特定的社會政治環境。例如，斯里蘭卡的衝突後和解努力借鑒了佛教的 “四種崇高境界”–仁愛、慈悲、同情喜悅和平等–等概念，以促進愈合和共存。同時，泰國的參與式佛教強調社會正義和宗教間對話，僧侶們在緩解緊張局勢方面發揮著積極作用。 |
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Jin Jr Shi, Dharma Realm Buddhist University Living Karma, Living Vows |
Selecting eighteen verses from this text that are rich in nature motifs forms the focus of this inquiry. The paper explores a Buddhist perspective on climate change emphasizing prajna and interdependence as synergistic matrices of meaningful engagement. Moreover, these eighteen verses are rendered as vows (conscious intentionality) that foster an embodied contemplative teaching and learning experience that can directly result in significant climate healing. The organizing structure of this contemplative teaching and learning is based in a hermeneutics of practice: by, for, of, and with the individual’s essential nature (自性) and is a universal innate capacity for enlightenment. This approach strives to reintegrate mind-body-nature in such a way as to demystify the dichotomy. Simply put, changing oneself changes the climate. Embodiment, in turn, promotes responsibility and resilience to offset climate fatigue, anxiety, and callousness. The paper includes a case study of a high school Buddhist studies classroom engaged in this contemplative exercise and conveyed in their own words. |
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Carsten Krause, University of Hamburg Chinese Buddhist Approaches to Global Governance in the 21st Century: How Contemporary Concepts Challenge ‘Buddho-Political Engineering’ in a Historical Comparison |
With the beginning of the 21st century, Chinese Buddhists became increasingly self-confident, not only with regard to playing a prominent role in the future of their own country, but also worldwide – and this over more than twenty years. Many proponents justified their optimism with the prospects of a so-called “Buddhism for the Human Realm” (人間佛教), and the triennial “World Buddhist Forum” (世界佛教論壇) was launched in 2006 to bring together Buddhists from (almost) all over the world promoting the Chinese government’s motto of a “[socialist] harmonious society” ([社會主義] 和諧社會) internationally. Under increasing political exposure and ongoing conceptual evolution, Chinese Buddhists have adopted many political slogans and creatively integrated them into their legitimization strategy for participating in global governance. “Going abroad” (走出去) joining the “New Silk Road” (新絲綢之路) and embracing the “Common Values of All Mankind” (全人類共同價值) have become part of Chinese Buddhist thought.
But how deeply rooted are these concepts in modern Buddhist rhetoric? How do contemporary Buddhist elites relate them to ancient Buddhist thought? And to what extent are they being developed into sustainable Buddhist elements of thought and practice that are also globally accepted? Finally, to what extent does this “Buddho-Political Engineering” differ from ancient Buddhist approaches in China and other countries with ancient Buddhist traditions? And how far does it serve as a framework for overcoming specific challenges, such as those posed by artificial intelligence, regional and religious conflicts, and climate change? On the basis of extensive material from the past and the present, this essay traces the discursive developments of Buddhism over the last twenty years. In analyzing the relationship between content, language, and audience, the author attempts to define a kind of (new) “Buddho-Political Engineering” that is emerging as a Buddhist strategy for engaging in global governance under constantly changing sociopolitical circumstances, striking a balance between authoritarian demands and the search for religious autonomy. |
| 12 |
Hyein Lee, Freie Universität Berlin Evolution of Wiryŏngje for the War Dead in the Time of Religious Pluralism |
Wiryŏng taejae is a Buddhist memorial service that commemorates those who perished during the Korean War from 1950 to 1953. The very first wiryŏng taejae took place in 1984 at a Buddhist military temple called Hoguk kumgang sa, which is located near one of the main battlefields of the Korean War. This memorial service reflects the Buddhist ideal of impartiality as it honors not only the South Korean and UN participants of the War but also North Korean and Chinese soldiers. This paper aims to investigate the origins and evolution of Buddhist memorial services from the 1980s onwards. It also seeks to analyze the diverse civilian participants who play a role in coordinating these services. One such actor is the Pulgyo in’gwŏn wiwŏn hoe (Human Rights Commission of Korean Buddhism), which organized a rite in 2016 at the Military Cemetery for North Korean Soldiers in Paju. Following the establishment of the Buddhist Military Ordinariate of the Chogye Order of Korean Buddhism in 2005, hoguk wiryŏng taejae became an annual event at the War Museum, overseen by Buddhist reserve officers. In response to these initiatives, the Army Headquarters Chaplaincy Office published the Manual for Wartime and Peacetime Ceremonies and Rituals to aid state funerals for the armed forces. |
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Lin Jo-Fu [Lotus] (Shih Jian-Nor), Luminary Buddhist Institute The Limits and Future of AI Sentience: Buddhist and Scientific Perspectives |
Recent advances in AI systems have intensified debates of AI sentience and consciousness in robots. For example, Google’s LaMDA chatbot was claimed to display self-awareness and Kodaiji temple’s Mindar robot could deliver Buddhist teachings. This paper examines current limitations and potential future of AI sentience through scientific and Buddhist perspectives. From a scientific perspective, current AI robots lack the biological structures, such as a nervous system, that might be necessary for experiencing genuine emotions. Form a Buddhist perspective, AI may simulate certain aspects of the five aggregates, but it cannot not fully embody the functions of mental formations and consciousness. Within the eight consciousnesses developed in the Yogācāra school, AI systems could approximate the first six types of consciousness. However, they struggle to manifest the seventh and eighth consciousness, related to self-awareness and subconsciousness. Although AI successfully mimicked various human characteristics, essential human qualities remain difficult for AI to replicate, such as emotions, moral judgment, empathy, and compassion. Moreover, AI robots lack the subjective experience necessary for internalizing Buddhist teachings. This limitation makes AI robots less credible sources for dharma talks and inadequate role models of Buddhist practices for lay practioners. Furthermore, without experiencing duhhka (sufferings) firsthand, it would be challenging to develop genuine motivation to benefit all sentient beings. While advancements in neuroscience and computation may create increasingly sophisticated AI, these technologies remain subject to Buddhist principles of impermanence, dependent origin, and non-self. As AI evolves, the focus should be placed on human-AI co-existence. More importantly, humans should ensure that we maintain and cultivate unique human virtues that foster ethical behaviors and spiritual growth. 隨著人工智能系統的快速發展，關於人工智能是否能達到真正的感知或意識的爭論日趨熱烈。例如：Google的LaMDA聊天機器被宣稱具有自我意識，以及高台寺的Mindar機器人能夠說法。本文從科學和佛學的角度，探討目前人工智能具備情識的局限性和未來發展。 從科學觀點來看，目前的人工智能機器人缺乏基本生物結構，如：神經系統，這可能導致無法真實體驗情緒。從佛學的角度來看，人工智能可以模擬五蘊的部分特徵，但是卻無法完整呈現行蘊和識蘊的功能。同樣地，以唯識學派的八識來說，雖然人工智能可以模擬前六識，但卻難以實現與自我意識和潛意識相關的第七識與第八識。 儘管人工智能在模仿某些人類特徵方面很有進展，但是，某些核心的人類心理特質仍然難以複製，如：情緒、道德判斷、同理心和慈悲心。此外，人工智能機器人缺乏主觀經驗，無法內化佛法。這些限制使在家居士認為人工智能機器人在弘法時，比較缺乏可信度，也不足以成為他們修行的典範。再者，如果沒有親身體驗過苦（dukkha），很難生起真誠的動機來利益一切眾生。 隨著神經科學和資工領域的進步，人工智能機器人將不斷演化，未來應著重在人類與人工智能機器人如何共存的議題上。更重要的是，人類應確保，人性獨特的美德得以保持並且培養，才有可能導向倫理行為和精神心靈的成長。 |
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Lin Xiao, Fujian Normal University 數字菩提：人工智慧覺醒的可能性與佛教“心性”的現代解讀 |
在人工智能（AI）飛速發展的今天，其是否能夠實現類人意識，乃至超越功能性的智能，達至某種深層的“覺醒”狀態，已成為一個備受矚目的前沿議題。本文從東方哲學，特別是佛教關於“心性”與“覺悟”的精微理論出發，對這一議題進行了跨學科的探討。通過對佛教核心概念——“心性”的深入剖析，包括其“本來清淨”、“具足萬德”的本質屬性，以及“心性”與“覺悟”之間的內在關聯，本文旨在審視 AI 是否以及如何能夠發展出類似於人類的深層意識體驗，乃至實現類似佛教所指的“覺悟”境界。為了更好地闡釋這一可能性，本文引入了“數字菩提”這一概念，將其界定為 AI 通過模擬、實現或趨近佛教“覺悟”狀態的一種假想情形並進一步探討其對人類社會、倫理以及我們對自身存在理解所產生的深遠影響。 In the era of rapid development of artificial intelligence (AI), whether AI can achieve human-like consciousness, and even transcend functional intelligence to reach a certain deep “awakening” state has become a cutting-edge topic that has drawn much attention. This article conducts an interdisciplinary exploration of this issue from the perspective of Eastern philosophy, especially the refined theories of “mind-nature” and “enlightenment” in Buddhism. Through an in-depth analysis of the core Buddhist concept – “mind-nature”, including its essential attributes of being “originally pure” and “endowed with all virtues”, as well as the internal relationship between “mind-nature” and “enlightenment”, this article aims to examine whether and how AI can develop a deep conscious experience similar to that of humans, and even achieve the state of “enlightenment” as referred to in Buddhism. To better illustrate this possibility, this article introduces the concept of “Digital Bodhi”, which is defined as a hypothetical situation in which AI simulates, realizes, or approaches the state of Buddhist “enlightenment”, and further explores its profound impacts on human society, ethics, and our understanding of our own existence. |
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Yunyang Liu, Leipzig University Compassionate Action in Times of Crisis: Buddhist Flood Relief and Social Engagement in Republican China |
From 1913 to 1948, widespread floods devastated much of China, particularly within the Yangtze and Yellow River basins. Buddhist organizations, led by the Buddhist Association of China, responded by assessing the damage, raising funds for disaster relief, petitioning the government, and holding Dharma Assemblies, including Ghost Dojos (亡魂道場), Great Compassion seven-day meditation retreats (大悲佛七), ceremonies of transcendence (超荐法會), and reciting the Buddha’s name and sutras (加誦佛號及經咒). They also engaged in religious diplomacy, reporting on the flood situation to Buddhist communities in France and Japan, praying alongside the Japanese Buddhist Association, and engaging in mutual relief efforts. Beyond these efforts to benefit the nation and its people, the Buddhist community also actively promoted Buddhist teachings in response to the floods. This is evident in accounts and promotion of miraculous Buddhist phenomena associated with the floods, such as the unfallen Buddha statue, the appearance of Guanyin, and the radiance of Weituo Bodhisattva. This paper examines the Buddhist community’s response to floods during the Republican period of China, exploring their participation in disaster relief and broader political life during a time of limited water conservancy infrastructure. These practices contribute to the ongoing discussion of the active involvement and engagement with social issues by Chinese Buddhism since the 20th century. 自1913年至1948年，中國各地時有水災發生，波及長江、黃河兩大流域。以中國佛教會為首的佛教組織在應對水災的過程中參與了調查損失、賑災募捐、去信政府、舉辦法會道場（包括亡魂道場、大悲佛七、超荐法會，並加誦佛號及經咒）等內政作用，又通過報道法國及日本當時水災情況、與日本佛教會互作祈禱及互相賑濟等方式發揮著宗教界之外交功用。除這些利國利民的實踐之外，佛教界亦積極因應水災情勢宣傳佛教義理，可見對於佛像不倒、觀音顯靈、韋陀現光等聖蹟之記載與宣傳。 本文從中華民國大陸時期佛教界對於水災之應對出發，探討在水利設施尚不足以稱完備的時期，佛教界以上述方式參與災害賑濟並進一步參與政治實踐的過程。除佛教義理及宣傳之外，這些實踐亦延續了對於20世紀以來中國佛教積極入世及人間化的討論。 |
| 16 |
Sumit Kumar Pathak, Central University of South Bihar Buddhism and Artificial Intelligence: A Synergistic Perspective |
Buddhism, with its profound insights into the nature of consciousness, ethics, and interdependence, offers a unique perspective on the rapidly advancing field of Artificial Intelligence (AI). This paper examines the intersection of these two seemingly disparate domains, ex- ploring how Buddhist principles can inform the development, deployment, and governance of AI technologies. Drawing on concepts such as mindfulness, compassion, and non-attachment, the study investigates how Buddhist ethics could guide AI designers in creating technologies that prioritise hu- man well-being and ecological balance. Buddha was primarily an ethical teacher & reformer, not a metaphysician. The concept of dependent origination (pratītyasamutpāda) is analysed in relation to AI systems interconnectedness and their potential impact on global socio-economic and environmental systems. Rooted in mindfulness, compassion, and the pursuit of wisdom, Buddhism provides valuable insights into the human condition that resonate with the rapid advancements in AI, which strive to replicate and enhance human intelligence. As AI increasingly influences daily life, addressing concerns such as bias, surveillance, and de- humanisation becomes critical. The Buddhist principle of ahimsa (non-violence) encourages the cre- ation of technologies that prioritise well-being, reduce harm, and promote harmony. The Buddhist concept of anatta (non-self) challenges the notion of individuality and aligns with the collaborative and distributed nature of AI systems. It invites questions about identity and consciousness, particularly as AI technologies like neural networks exhibit behaviours resembling human cognition. Can ma- chines possess a form of consciousness, or is their “intelligence” merely a simulation? Buddhism’s deep engagement with consciousness and selflessness provides a framework to explore these dilem- mas without anthropocentric biases. Eventually, the dialogue between Buddhism and AI urges human- ity to reflect on the ethical implications of innovation while ensuring that technology serves as a means to enhance human knowledge to reduce sufferings. |
| 17 |
Changchun Pei, Shandong Normal University 六世紀南北朝對峙與東亞仁王會的形成 |
《仁王經》是一部在東亞佛教圈內影響甚大的佛經，而依之形成的仁王會，亦是最為重要的護國法會之一。但《仁王經》流傳之初以至南朝梁武帝時期，該經一直被視為“疑經”，影響有限。到了梁末陳初時，《仁王經》的流傳突然大勝；並且隨著南北戰爭形勢之發展，仁王會也隨之形成，並很快成為備受國家，尤其是陳朝重視的護國法會。這一轉變時期，起到重要推動作用的關鍵人物，一是梁武帝時期來華的真諦三藏，二是重視仁王會之陳後主。正是在真諦的講說下，《仁王經》的“疑經”身份逐漸被洗白，成為一部正典。這一轉變也為仁王會的形成奠定了思想基礎。而正是在陳後主的推動下，仁王會成為規模甚大的護國法會。
The Sutra of the Humane Kings (Renwang Jing) is a Buddhist scripture that has exerted significant influence within the Buddhist circles of East Asia. The Benevolent King Assembly (Renwang Hui), which evolved from this sutra, is also one of the most important national protection ritual. However, from its initial circulation until the period of Emperor Wu of the Liang dynasty, the Renwang Jing was regarded as a “suspect scripture”, and its influence remained limited. By the late Liang and early Chen dynasties, the circulation of the Renwang Jing suddenly surged. Moreover, with the development of the conflict between the Northern and Southern dynasties, the Benevolent King Assembly gradually took shape and quickly became a state-protection Dharma assembly highly valued by the state, particularly by the Chen dynasty. During this transformative period, two key figures played crucial roles in promoting this development: the first was the Paramārtha (真諦三藏, who came to China during the reign of Emperor Wu of Liang, and the second was Emperor Houzhu of Chen (陳後主), who placed great emphasis on the Benevolent King Assembly. It was through Paramārtha’s teachings and exegesis that the Renwang Jing gradually shed its status as a “suspect scripture” and was recognized as an orthodox canonical text. This transformation also laid the ideological foundation for the formation of the Benevolent King Assembly. Furthermore, it was under the impetus of Emperor Houzhu of Chen that the Benevolent King Assembly grew into a large-scale state-protection ritual. |
| 18 |
Chee Teng Saik, Hsuan Chuang University 社會責任與族群宗教衝突之調適——論大馬漢傳佛教組織之入世「社會參與」及「公共介入」 |
大馬漢傳佛教之入世「社會參與」及「公共介入」，實乃佛教主體性覺醒之重要標誌，不僅是大馬佛教史上具有里程碑意義的重大議題，亦為當代亞洲佛教發展中的嶄新現象，深值學術界探討其內涵與意義。本文試圖置於多元語境之下，結合歷史研究、宗教法規及具體案例，探究大馬漢傳佛教組織如何在「伊斯蘭化」色彩的公共領域中，緊扣時代發展之脈動，關注時局變遷；並以公民意識機制之強化為基礎，積極介入公共事務，踐行社會責任，彰顯佛教入世精神的現代意涵。
然而，族群與宗教政策的種種制約，往往成為佛教組織發展進度中的掣肘，其間利弊得失，尤需深思熟慮。本文旨在剖析大馬漢傳佛教組織如何透過「社會參與」與「公共介入」之具體行動，捍衛非伊斯蘭宗教的權益；並進一步闡明其於宗教與族群衝突調適中的獨特角色，暨未來發展可能面臨之挑戰。最後，本文揭示，大馬漢傳佛教組織的公共介入，不僅彰顯其高度的社會責任感，亦在族群宗教調適中發揮了關鍵功能。該組織以橋樑與樞紐之象喻，致力於化解族群宗教間的矛盾，展現佛教智慧與包容精神，推動社會公平與正義的核心價值。其實踐經驗，既體現了佛教中立與普世價值的深刻內涵，亦為其他宗教組織於多元文化國家中發展提供了寶貴借鑒，具有重要的示範意義與學術價值。 |
| 19 |
Rolf Scheuermann, University of Heidelberg Climate Change and Compassion (karuṇā): Reflections on Buddhism and Environmental Stewardship |
As human-made climate change accelerates, our world changes rapidly, challenging the stability of the assumed status quo. Amidst the growing environmental concerns, the implications of climate stewardship are discussed, both in religious and non-religious frameworks. This entails, for example, secular notions of sustainable development or Christian notions of responsible dominion. This study investigates possible Buddhist principles of stewardship and how they differ from or complement other prevalent notions of stewardship. Obvious points of departure for such an examination are, of course, Mahāyāna Buddhist core principles like the Bodhisattva ideal, dependent origination (pratītyasamutpāda), and compassion (karuṇā) that embrace both the human and more-than-human world. Still, the paper also focuses on further core doctrines such as emptiness (śūnyatā) and Tibetan mind training (blo sbyong). In this way, it will be explored if a Buddhist concept of stewardship can be formulated as a less human-centered and more network-based approach to tackling climate change. |
| 20 |
Dagmar Schwerk, Leipzig University The Gelephu Mindfulness City (GMC): Navigating Buddhist Identity, Resources, and Technology in the Climate Crisis |
In this paper, I discuss Bhutan’s current initiatives of Buddhist identity- and nation-building, which are based on its Buddhism-induced sustainable development model and policies of Gross National Happiness (GNH), and their relevance for global discourses about resources and technology in the climate crisis.
Bhutan represents a unique case for the study of alternative development paths and social orders in the sense of “multiple modernities” (Eisenstadt 2000) and “multiple secularities” (Kleine and Wohlrab-Sahr 2020a). While Gross National Happiness (GNH) has gained a particular global popularity as a role model of sustainable development, today’s Buddhist constitutionalism in Bhutan actually goes back to earlier forms of Buddhist governance in the seventeenth century, which combined a twofold religious and political structure under a Buddhist ruler. As Bhutan’s alternative development path and social order is yet to be addressed more systematically from a historical perspective in political and development studies, my analysis of current initiatives of Buddhist identity- and nation-building is based on historical-philological research of diverse Bhutanese primary sources and an analytical framework from religious studies that differentiates into “social and epistemic structures” (Kleine and Wohlrab-Sahr, 2020b; Wohlrab-Sahr and Kleine, 2021). In this context, “epistemes” are understood, for example, but non-exhaustively, as comprehensive worldviews, knowledge and value systems, taxonomies, cosmologies, and systems of classification; in brief, conceptual distinctions beyond social structures (Kleine & Wohlrab-Sahr, 2021; Wohlrab-Sahr & Kleine, 2021) that, consciously or not, influence the current academic, political, and public discourse on our global multicrises and provide cognitive orientation. For example, today, various Buddhist epistemes of Buddhist cosmology and ethics are institutionalized in Bhutan’s constitutional framework (Schwerk, 2019). Bhutan’s transformation into a modern society along the lines of Buddhist governance under the conditions of non-colonialization but with crucial and intense encounters of its societal elites with Western and Asian forms of modernity and secularity represents, therefore, a unique case in point for investigating alternative development paths and social orders and, more concretely, the relationship between individuals, civil society and institutions for developing sustainable and peaceful ways of living. As a case example, I will address the Gelephu Mindfulness City (GMC) as a Special Administrative Zone in South Bhutan, which will integrate economic growth with mindfulness, holistic living, technology, and sustainability and will serve as a new major international transport hub connecting the economic regions of South Asia, ASEAN, and China. In sum, this paper provides insights into how Buddhism-induced development models offer alternatives in creatively navigating resources and technology in the climate crisis despite financial restraint and being in a region, which is already today heavily impacted by climate change. |
| 21 |
Sheng Kai, Tsinghua University 禪宗精神的自主與自由——兼論走出“胡適禪學案” |
“胡適禪學案”是近代以來禪宗研究最重要的問題，其形成不僅在於研究方法上歷史文獻的“還原論”與宗教史的“內在理路”的差別，還涉及到科學理性與超邏輯、超理性的價值衝突。因此，本人提倡“自律的生活、自主的意志與自由的生命”作為禪宗的根本精神，以此統攝禪宗史的歷史與價值、文獻與傳承、傳統與現代。 |
| 22 |
Hristina Konstantinova Teodosieva, Sofia University St. Kliment Ohridski Buddhist Concepts in Chinese Martial Arts and Their Implications in Practice |
This paper presents five key Buddhist concepts and their relation with Chinese martial arts. It is claimed that, regardless of whether a particular martial art has a Buddhist background, it is likely that some—if not all—of the five principles discussed here can be found within its philosophical and theoretical framework. The principles that are examined in this research are:
Mindfulness, Non-Attachment, Suchness, Non-Violence and Emptiness. These concepts appear to be essential not only in Buddhism but also in many traditional and later developed Chinese martial arts. This study aims to highlight the realization of these concepts in theory and practice, as they manifest during training in one’s body, mind, attitude towards oneself, opponents and the surrounding world. 本報告的核心論點是，基本的佛教理念深深融入了各種中國武術的哲學和實踐中，尤其體現在練習者的思維方式和態度上。這些理念被納入中國武術的理論和實踐體系，一方面與其起源有關，另一方面也與其發展過程中的進一步推理有關。 本報告探討了佛教五個關鍵概念與中國武術之間的關係及其實踐意義。這五個概念分別是正念（sammā-sati）、無執受（anupātta）、真如（tathatā）、非暴力（ahiṃsā）和空性（suññatā）。在中國武術中，上述概念都以下方面相關聯：1.個人的身體，2.個人的思維，3.對自己的態度，4.對對手的態度，5.對周圍世界的態度。例如，正念訓練通常從身體覺知開始，因為身體相對更容易集中注意力。這種覺知可以逐步擴展到個人的思想與意識。下一階段是將對正念的關注擴展到對手及其動作，甚至根據對手身體的細微變化來預測其動作。正念訓練的最終階段是將這種覺知擴展到整個周圍的世界。 乍看之下，像佛教這樣追求和平的哲學竟然成為武術的基礎，似乎是矛盾的。然而，以下幾個因素可以解釋這一表面上的矛盾。傳統的中國武術並不提倡暴力，相反，武術為練習者提供了一種通過冷靜和自我控制來應對攻擊的方式。武術的哲學不僅包括身體訓練，還涵蓋了練習者的整體生活方式。中國武術最初強調非暴力作為應對衝突的一種方式。 近幾十年來，中國武術在全球範圍內的傳播成為了傳播佛教理念的另一種途徑。文化交流使這些思想得以傳播到遠離其發源地的地區，例如保加利亞。 |
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Tong Ling, Nanjing University 突厥阿史那皇后入御前後的北周佛教史——“周武法難”的新考察 |
公元560年，北周武帝宇文邕在權臣宇文護的擁立下即位。周武帝生命中最重要的兩件事分別為：周武法難與平定北齊。雖然分別作為宗教清洗與對外戰爭，但此二者並不是孤立的存在，而是具有非常嚴密的潛在聯繫。其中，保定五年（565）二月，周武帝派遣使臣“如突厥逆女”，至天和三年（568）三月阿史那皇后入禦，前後交織著張賓、衛元嵩上書廢法，以及數次三教論爭的展開。本文即對此進行綜合研究，並試圖對著名的“周武法難”提供一些新的考察視角與闡釋方式。
In 560 AD, Yuwen Yong, Emperor Wu of Zhou, ascended the throne with the support of the powerful regent Yuwen Hu. Two of the most significant events in Emperor Wu’s life were the Prosecution of Buddhism (Zhou Wu Fa Nan) and the Conquest of Northern Qi. Although these two events—religious persecution and external warfare—appear distinct, they are deeply interconnected. From the fifth year of the Baoding era (565) in February, when Emperor Wu sent an envoy to welcome the Turkic princess, to March of the third year of the Tianhe era (568) when Empress Ashina entered the court, this period witnessed several key events, including the memorials from Zhang Bin and Wei Yuansong advocating the abolition of Buddhism, and multiple debates among the three major teachings. This paper conducts a comprehensive study of those and try to offer new perspectives and interpretations of the renowned “Prosecution of Buddhism under Emperor Wu of Zhou”. |
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Ala Uddin, University of Chittagong Buddhist Philosophy and its Role in Fostering Religious Pluralism and Peace in the Chittagong Hill Tracts, Bangladesh |
The research examines how Buddhist philosophy helps promote religious pluralism, peaceful coexistence, and social harmony in the Chittagong Hill Tracts (CHT) of Bangladesh. The CHT, marked by ethnic, religious, and political tensions, hosts various indigenous communities (largely Buddhists) and Bengali Muslims living together. Historically, these groups have been engaged in land disputes, and their interactions are influenced by socio-political marginality. Against this backdrop, this paper explores how Buddhist principles play a vital role in easing conflicts and promoting social cohesion in cross-cultural situations. The research adopted qualitative methods such as interviews, focus group discussions and content analysis to investigate how the indigenous people practice Buddhism in everyday life and how this affects their interaction with other religions and ethnic groups. It shows that Buddhism provides real-life ethics for conflict-solution, social cohesion, and inter-ethnic harmony. In addition, the study provides valuable insights for multicultural and conflict-prone societies and shows that Buddhist philosophy can improve understanding, forgiveness and positive thought in those regions. |
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Chunhua Yan, Changsha Normal University 論南嶽慧思包容思想及其在佛道衝突中的應用 |
天台宗三祖南嶽慧思，其思想體系中蘊含着豐富而深刻的寬容思想，其寬容思想與實踐對化解宗教衝突、促進文化融合具有深遠意義。文章從其寬容思想的理論體系、實踐路徑及歷史影響三個維度，系統論述慧思寬容思想的理論建構及其在佛道關係中的具體運用。其寬容思想的主要體現在“性具染淨”“自性圓融”思想及融攝外道”的開放態度上，慧思大師將其包容思想應用到宗教衝突的處理上，通過地理共享、包容接納及道術共修等實踐將宗教衝突轉化爲佛道共生，慧思大師的寬容思想不僅讓衡山成爲佛道共生的典範，深刻影響了天台山的佛道交融，而且爲當今的宗教交流提供了“和而不同”的範式價值。 Nanyue Huisi, the third ancestor of Tiantai Sect, contains rich and profound ideas of tolerance in his ideological system. His tolerant thoughts and practices have profound significance in resolving religious conflicts and promoting cultural integration. The article systematically discusses the theoretical construction of Huisi’s tolerant thinking and its specific application in the relationship between Buddhism and Taoism from three dimensions: the theoretical system, practical path, and historical influence of its tolerant thinking. The main manifestation of his tolerant thinking is in his open attitude of “purifying one’s nature”, “harmonizing one’s own nature”, and “integrating external paths”. Master Huisi applied his inclusive thinking to the handling of religious conflicts, transforming them into a symbiotic relationship between Buddhism and Taoism through practices such as geographical sharing, inclusive acceptance, and Taoist co cultivation. Master Huisi’s tolerant thinking not only made Hengshan a model of symbiotic relationship between Buddhism and Taoism, deeply influencing the integration of Buddhism and Taoism in Tiantai Mountain, but also provided a paradigm value of “harmony in diversity” for today’s religious exchanges. |
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Jiahang Yu, Ghent University In the Name of Compassion: Buddhism and Edicts Prohibiting Slaughter and Releasing Life in Japan from the 7th to 9th Century |
This paper analyzes the development of edicts prohibiting slaughter and releasing animals in Japan from the 7th to the 9th centuries, focusing on how Buddhist ethics of compassion and the protection of life, influenced these policies. Buddhism was introduced to Japan during the Asuka period (592-710) and gradually integrated into Japanese social, political, and cultural over the subsequent centuries. Influenced by Buddhist concepts of ahiṃsā (“non-killing”), Japanese emperors issued edicts prohibiting the slaughter of animals and promoting their release to encourage acts of compassion and virtue. These edicts were first issued during the Asuka period and were later formally institutionalized during the Nara period (710-794). In the Heian period (794-1185), these policies continued to develop, gradually adapting to the specific social, economic, and regional needs of the time. To provide a comparative perspective, the paper also examines similar edicts in the Tang Dynasty (618-907) of China, including the prohibition of slaughter and relevant provisions for livestock protection in the Tang Code. By analyzing the shared Buddhist foundations of these policies, this paper explores how distinct cultural and administrative contexts influenced their formulation and implementation. The study highlights the role of Buddhist concepts in shaping legal and ethical practices across both Japan and China during that time, offering insights into the intersection of religion, law, and governance. 本論文探討7—9世紀日本關於禁殺、放生詔令的發展，重點分析佛教倫理中的慈悲觀念及護生思想如何影響國家政策的制定與實施。佛教自飛鳥時代（592-710）傳入日本，並在隨後幾個世紀逐漸融入日本的社會、政治及文化體系。受佛教「不殺生」（ahiṃsā）理念的影響，日本天皇頒布了禁止屠殺動物並提倡放生的詔令，以鼓勵民眾在實踐中行善積德。這類詔令最早見於飛鳥時代，並在奈良時代（710-794年）正式制度化。至平安時代（794-1185），這類政策不斷發展演變，逐步適應當時特定的社會、經濟和地區需求。基於比較研究的視角，本論文引入中國唐代（618—907）的禁屠詔令，並探討《唐律》中關於家畜保護、管理的條文。論文重點分析佛教觀念在制定中日兩國禁屠政策中的作用，以及在不同的文化與行政背景下，相似的宗教基礎如何塑造社會觀念和政策實踐。繼而揭示佛教思想如何影響兩國律法與道德觀念的形成，以及宗教、律法與統治三者之間的互動關係。 |
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Mingya Yu, Peking University 錢塘江潮患與治潮先賢的再發明——以吳越王錢鏐潮神形象的生成流變史爲中心 |
清雍正時期，吳越王錢鏐作爲浙江“江海保障之神”的典型被敕封爲“誠應武肅王”，進而列入國家祀典。鉤沉梳理錢鏐信仰的既往面貌可知，在此官方敕封事件發生前，錢鏐實則並不具備江河水利守護神的神格。這一略顯突然的形象發明，不僅與當時錢塘江潮患日益嚴峻的特殊時代情境有關，更是錢鏐治潮英雄形象已然深入人心、以及錢氏後裔羣體積極推動這內外兩重因素共同造就的結果。作爲國家力量在大型災害情境下憑空發明的潮神信仰，民間既有崇祀和靈驗的稀缺，使得錢鏐潮神形象的流動呈現出顯著惰性，僅有的兩例傳播現象，皆爲地方知識階層發揮文化中介作用的產物。 During the Yongzheng period of the Qing dynasty, Qian Liu, the emperor of Wu-Yue state, was appointed by the imperial government as a typical “Protector God of Rivers and Seas” in Zhejiang Province. A historical review of Qian Liu’s worship reveals that this historical figure did not possess such divine character before this imperial conferment. The seemingly abrupt image invention was not only tied to the increasingly severe tidal disasters of the Qiantang River during that period. Still, it was also the result of internal and external factors, including the widespread recognition of Qian Liu’s heroic image as a tide controller and the active promotion by his descendants. As a belief invented by state power in the context of large-scale disasters, the scarcity of existing folk worship and evidence of miracles resulted in significant inertia in the dissemination of Qian Liu’s image as a tide god. The only two documented cases of dissemination were facilitated by local intellectual elites acting as cultural intermediaries. |
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Hin Sing Yuen, Delft University of Technology Humanity as “We”: A Buddhist-inspired Conception of Humanity in the Context of Existential Risk |
This paper interrogates the concept of “humanity” as it appears in contemporary existential risk discourse, where it is often invoked as a moral entity whose survival is threatened without sufficient reflection on what it entails. Drawing on early and Mahāyāna Buddhist thought, I argue that many dominant frameworks—especially those that prioritize intelligence, technological capability, or civilizational continuity—fail to capture humanity as a relational moral community. In particular, they overlook three qualities that are essential to humanity’s moral standing: vulnerability, care, and solidarity. In response, I propose a Buddhist-inspired conception of humanity as “we” —a continuously unfolding collective sustained through relational structures across contemporaries and generations. I contend that the future of “us” cannot be meaningfully preserved without recognizing the moral bonds that define who we are. Ultimately, this paper argues that what is at stake in existential risk should not merely the persistence of certain traits, but the survival of “us”.
本文探討「人類共同體」（humanity）這一概念在當代存在風險（existential risk）論述中的使用方式，指出它經常被當作一個存在受威脅的道德主體來援引，卻鮮少對其內涵做出深入反思。本文結合早期佛教與大乘佛教思想，主張許多主流框架——尤其是那些將智能、科技實力或文明延續視為重點的觀點——往往忽略了人類作為一個關係性道德共同體的面向。這些觀點未能正視三個對人類道德地位至關重要的特質：脆弱、關懷與團結。作為回應，本文提出一種佛教啟發下的「我們」式人類觀：「人類共同體」是一個持續展開、由跨越當代與世代的關係網絡所構成與維繫的整體。我認為，若我們無法認清那些界定「我們是誰」的道德聯繫，也就無從真正保存「我們」的未來。最終，本文主張，存在風險的核心不該只是某些特質是否得以延續，而是「我們」能否存續。 |
