Return to main conference page.
| 1 |
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. |
| 2 |
T. H. Barrett, SOAS, University of London Transcending Division in East Asian Buddhist History: Beyond the Ashokan Narrative |
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. |
| 3 |
Jinhua Chen, The University of British Columbia Buddhism and Disaster |
TBA |
| 4 |
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<*vi>da-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. |
| 5 |
Christopher Reed Coggins, Bard College of Simon’s Rock The Milindapañha Paradox: Buddhism and Global Green Demilitarization |
This paper explores the intersections of Buddhist ethics and International Humanitarian Law (IHL), specifically addressing the absence of a sustained Buddhist discourse on militarism and armed service. While the core Buddhist precept of ahimsā (non-violence) condemns violence and incurs negative karma, military conflicts have deeply influenced the populations of South, Southeast, and East Asia. Scholars of IHL have attempted to reconcile Buddhist teachings with the realities of combatants and non-combatants. The Milindapañha, on the other hand, uses military procedures as metaphors for various aspects of Dharma practice but narrates the ultimate turn away from militarism. This paper challenges the notion that Buddhist institutions should prioritize the needs of militarized nation-states over broader global efforts for demilitarization and ecological peacebuilding. It begins by examining how cosmology shapes both sacrality and political sovereignty, with a focus on the long-standing traditions of animist ecological reciprocity among indigenous peoples in Asia, who have safeguarded their resources despite state violence. It then discusses the advent of Buddhism in northern India, which emerged amidst regional ecological and sociocultural changes that led to a trans-species karmic worldview. The reign of Ashoka (3rd century BCE) is highlighted as an attempt to create a cosmo-ecologically resilient polity. Next, the paper analyzes the Milindapañha, where King Menander’s dialogue with the Buddhist sage Nāgasena leads to a critique of war and political power, even as it portrays vīrya as akin to military efforts in terms of the diligence required to pursue the Dharma. The paper concludes by exploring Global Green Demilitarization (GGD), a non-partisan movement that seeks to convert military resources into technologies for ecological peacebuilding. Drawing on Buddhist cosmology and ethics, GGD envisions a world sangha committed to global peace and the agency of non-human beings, integrating vīrya into a collective effort to sustain the biosphere in the 21st century. |
| 6 |
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。 |
| 7 |
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。 |
| 8 |
He Yongshan, University of Winnipeg Beyond Static Labels: Buddhist Insights for Emotionally Intelligent AI 超越情感概念標籤：佛教與情感智能AI |
Can AI authentically engage with the dynamic flow of the affective experience of humans, or will it remain trapped in the limitations of static categories of emotion? This question reveals a critical ethical dimension of AI: the potential for creating systems that, by simplifying emotions into rigid labels, amplify societal biases and perpetuate a limited understanding of human experience. This paper argues that Buddhist approaches to emotion, which recognize feelings as being “empty” (without fixed entities) while utilizing the affective power to transform human experience, may inform the design of AI that shifts the focus from static categories towards modeling emotions as dynamic, interconnected processes.
More specifically, this paper will discuss how some recent AI models approach and engage with human emotions. These include, for example, personal AI like Pi (pi.ai) which intends to be an emotionally supportive companion; AI-powered chatbot Wysa which incorporates CBT-based techniques and mindfulness to help individuals with anxiety, depression and stress; AI algorithms intended to predict mental issues such as depression through social media data; as well as the trending field of embodied AI, where social robots are designed to have multi-modal emotional processing capabilities that include facial expressions, bodily movements in addition to linguistic data. However, underlying the seemingly Emotional Intelligence of these AI systems, they often rely on static categories to define complex human feelings. While some current AI systems may incorporate contextual cues, their models often fall short of grasping the fluid and interdependent nature of human feelings. The paper suggests that this is where the Buddhist understanding of affective experience as fluid, impermanent and contextualized, which aligns with recent findings in psychology and neuroscience, can contribute to the current conversations in this field. Buddhist insights related to the analysis and transformation of affective experience from various traditions, such as Yogacara and Chan Buddhism, will be discussed. Instead of focusing on static labels, a Buddhist-inspired AI might prioritize tracking the dynamic shifts in a person’s affective state, recognizing that feelings arise in dependence on a complex web of causes and conditions. 人工智能能否真正融入人類情感的流動變化，還是會局限於固定的、人為的情感分類？這個問題揭示了人工智能領域一個關鍵的倫理維度：將情感簡化為概念標籤以進行AI模型訓練，可能會強化社會偏見並固化對人類經驗的狹隘認知。本文認為佛教的情感觀——既承認感受的”空性”，又運用情感力量轉化人類經驗——或許能為人工智能設計提供新思路，更關注動態的情感過程。 具體而言，本文將探討當前人工智能系統處理人類情感的幾種路徑：包括作為情感支持伴侶的個性化AI，融合認知行為療法與正念技術輔助焦慮抑鬱的聊天機器人，通過社交媒體數據預測心理問題的算法系統，以及具備多模態情感處理能力（融合面部表情、肢體動作與語言數據）的具身化社交機器人。這些系統雖展現出某些形式的情感智能，其底層設計仍主要依賴靜態的情感概念分類來定義複雜的人類感受。 本文提出佛教對情感經驗的理解——強調其流動性、無常性與關聯性——可以與心理學、神經科學的新發現相契合，並為人工智能領域提供新的視角。佛教傳統中認識和轉化情感的方式，可以啓發人工智更關注情感狀態的動態演變及其與外部語境的相互關聯，從而指向突破現有理論框架的可能路徑。 |
| 9 |
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。 |
| 10 |
Jin JR Shi, Dharma Realm Buddhist University Buddhist Environmental Climate Education by, for, of, and with the Essential Nature |
Principles for healing the environment currently demonstrate a disconnect in what can be an integrated relationship of mind-body-nature. This paper focuses on exploring Buddhist environmental currere education grounded in what is called the essential, awakening nature.
Through an embodied hermeneutics of practice approach, this paper engages texts that foster an immersive awakening nature: namely, the Heart Sutra, that epitomizes Guanyin’s prajna (wisdom) nature and the Buddha’s Flower Adornment Purifying Practices Chapter 11, that vivifies the Flower Adornment interdependent matrix of all things. 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 theindividual’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 to demystify the dichotomy. Simply put, changing oneself changes the climate. Embodiment, in turn, promotes responsibility and resilience to offsetclimate 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. |
| 11 |
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 Buddhist Memorial Services for the Deceased during the Korean War |
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. |
| 13 |
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. From a Buddhist perspective, AI may simulate certain aspects of the five aggregates, but it cannot 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 practitioners. 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. 隨著人工智慧系統的快速發展，關於人工智慧是否能達到真正的情識或意識的爭論日趨熱烈。例如：Google 的 LaMDA 聊天機器被宣稱有自我意識，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，探討人工智慧情識的局限性和未來發展。從科學觀點，目前的人工智慧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，人工智慧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，雖然人工智慧可以模擬前六識，但卻難以實現第七識（與自我意識相關）和第八識（與潛意識相關）的活動。儘管人工智慧在模仿某些人類特徵方面很有進展，但是，某些核心的人類特質仍然難以複製，如：情緒、道德判斷、同理心和慈悲心。此外，人工智慧機器人缺乏主觀經驗，無法內化佛法。因此，在家居士會認為人工智慧機器人在弘法時缺乏可信度，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），將難以生起真誠的動機來利益眾生。隨著神經科學和資工領域的進步，人工智慧機器人將不斷演化，但這些科技仍符合佛法中無常、緣起和無我的原則。隨著人工智慧的持續發展，未來的著重點應在於人類與人工智慧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，才有可能導向道德行為和精神心靈的成長。 |
| 14 |
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. |
| 15 |
Liu Yongsi, Minzu University of China 中國“網絡佛教”發展及其規範化管理 |
本文首先探討“網絡宗教”的界定及其相關理論問題探討，其次論述中國網絡佛教發展的歷史與現狀研究，並指出網絡世界中的佛教組織形態可以分為三個跨越式的代際發展階段：網絡論壇時代、博客時代、微博微信時代。最後討論中國網絡佛教的管理與規範問題。 |
| 16 |
Yunyang Liu, Universität Leipzig 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, holding Dharma Assemblies, and establishing various centers of practice, including Ghost Dojos, Great Compassion seven-day meditation retreats, ceremonies of transcendence, and centers for reciting the Buddha’s name and sutras. 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 aid 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 Skanda. 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. |
| 17 |
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, exploring how Buddhist princi- ples can inform the development, deployment, and governance of AI technologies. Drawing on con- cepts such as mindfulness, compassion, and non-attachment, the study investigates how Buddhist ethics could guide AI designers in creating technologies that prioritize human well-being and ecologi- cal balance. Buddha was primarily an ethical teacher & reformer, not a metaphysician. The concept of dependent origination (pratītyasamutpāda) is analyzed in relation to AI systems interconnectedness and their potential impact on global socio-economic and environmental systems. Rooted in mindful- ness, 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 hu- man intelligence. As AI increasingly influences daily life, addressing concerns such as bias, surveillance, and de- humanization becomes critical. The Buddhist principle of ahimsa (non-violence) encourages the cre- ation of technologies that prioritize 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 behaviors resembling human cognition. Can machines possess a form of consciousness, or is their “intelligence” merely a simulation? Buddhism’s deep en- gagement with consciousness and selflessness provides a framework to explore these dilemmas with- out anthropocentric biases. Eventually, the dialogue between Buddhism and AI urges humanity to re- flect on the ethical implications of innovation while ensuring that technology serves as a means to en- hance human knowledge to reduce sufferings. |
| 18 |
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. |
| 19 |
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。 |
| 20 |
Rolf Scheuermann, University of Heidelberg Climate Change and Compassion: Some Remarks on Buddhism and Stewardship |
As man-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. |
| 21 |
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. |
| 22 |
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。 |
| 23 |
Hristina Konstantinova Teodosieva, Sofia University St. Kliment Ohridski Buddhist Concepts in Chinese Martial Arts and Their Implications in Practice |
The main thesis of this report is that fundamental Buddhist concepts are incorporated into the philosophy, practice, and especially the mindset and attitude of practitioners of various of the Chinese martial arts (CMA). The integration of these concepts in the theoretical and practical systems of CMA is related, on one hand, to their origin, but also to additional conceptualization during the course of their development.
This report presents the connection between five key Buddhist concepts and CMA and their implications in practice: Mindfulness, Non-Attachment, Suchness (Tathātā), Non-Violence and Emptiness. In CMA each of these concepts has different aspects related to: 1. one’s body, 2. mind, 3. attitude towards self, 4. towards the opponent and 5. towards the world. For instance, the training of Mindfulness often begins with physical awareness, as the body is comparatively easier to focus on. This awareness can then expand one’s own thoughts and consciousness. The next stage is to include the opponent and their actions, even predicting their movements based on very slight changes in their body. The final step of broadening mindfulness is to extend it to the whole surrounding world. At first glance, it may seem paradoxical that a peaceful philosophy like Buddhism serves as the foundation for martial arts, but several factors explain this apparent contradiction. Traditional Chinese martial arts do not promote violence, on the contrary, they offer practitioners a means to respond to aggression with calmness and self-control. The philosophy of martial arts includes not only physical training but also the practitioner’s entire way of life. CMA initially emphasize Non-violence as a way of reaction. In recent decades, the spread of CMA across the globe is one additional way of disseminating these Buddhist concepts. The cultural exchange has allowed these ideas to reach places far remote from their origins, such as Bulgaria. 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。 |
| 24 |
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”. |
| 25 |
Ala Uddin, University of Chittagong The Role of Buddhist Teachings in Conflict Resolution in the Chittagong Hill Tracts, Bangladesh |
The Chittagong Hill Tracts (CHT) in Bangladesh have long been a region marked by ethnic diversity and socio-political conflict. Amid ongoing tensions between indigenous communities and the broader population, Buddhist teachings offer a unique framework for fostering peace and conflict resolution. Rooted in principles such as non-violence (ahiṃsā), compassion (karuṇā), and the Middle Path (majjhimā paṭipadā), Buddhist philosophy emphasizes dialogue, coexistence, and mutual understanding—essential components for resolving disputes in multi-ethnic societies. This paper explores the potential of Buddhist teachings to address the complex social and political conflicts in the CHT. Focusing on the Chakma, Marma, and other Buddhist communities, it investigates how Buddhist leaders and institutions have historically contributed to peacebuilding and reconciliation. The research also examines the role of Buddhist-inspired mediation practices in fostering trust and reducing hostilities between indigenous groups and mainstream society.
Using a qualitative approach, the study draws on interviews with Buddhist monks, community leaders, and activists, alongside analysis of historical and contemporary case studies. It highlights successful instances where Buddhist values have facilitated conflict resolution, such as land disputes, inter-community tensions, and issues of cultural preservation. At the same time, the study identifies challenges, including the marginalization of indigenous voices and the underutilization of Buddhist frameworks in formal peace processes. The findings reveal that Buddhist teachings not only resonate with the values of indigenous communities but also provide a bridge for fostering dialogue with the state and other stakeholders. By integrating Buddhist ethics into conflict resolution frameworks, Bangladesh can promote inclusive policies that respect cultural diversity and prioritize peaceful coexistence. The research contributes to the growing field of religion and peace studies by showcasing the practical application of Buddhist teachings in conflict resolution. It calls for greater collaboration between Buddhist institutions, policymakers, and civil society to create sustainable pathways for peace in the CHT, serving as a model for addressing ethnic and cultural conflicts in similar contexts globally. |
| 26 |
Wei Dedong, Renmin University of China 綠色佛教：漢傳佛教的當代實踐 |
生態危機是人類有史以來面臨的最大挑戰。21世紀以來，漢傳佛教徒弘揚“無情有性”的哲學傳統，從生態敬香、植樹造林、智慧放生等多個方面，為人與環境的和諧共存做出了貢獻，創新佛教的存在型態，可以稱之為綠色佛教。本文在田野調查的基礎上，實證研究了3個案例。一是雍和宮的生態敬香。自2013年以來，雍和宮免費捐贈生態香，改善了空氣質量，維護了僧人與大眾的生態健康，提升了佛寺的名譽。二是河西走廊佛教徒的植樹造林。敦煌市雷音寺、陽關鎮彌陀寺和張掖市靈隱寺等地的佛教徒，克服乾旱、少水、沙地等惡劣條件，通過辛勤的植土與澆灌，種植了大量樹林，重綠絲綢之路。三是紐約漢傳佛教徒的智慧放生。面臨完全不同於中國的社會環境，紐約唐人街佛恩寺的僧眾將放生款捐給動物康復組織，用以治療受傷的烏龜和鳥類；然後再與中央公園等自然保護區合作，在動物專家的指導下，在合適的時間與合適的地點，讓康復的動物安全地回歸大自然；在放生環節，佛教徒為動物舉行完整的皈依儀式。智慧放生實現了佛教功德積累、動物康復與環境保護的多贏，擴大了佛教在美國的正面影響。漢傳佛教徒的綠色佛教建設從改善都市空氣質量，減緩全球氣候變暖，維護動物多樣性等多個方面對生態建設做出了貢獻，體現了佛教呼應時代課題，更新存在方式的能力。
The ecological crisis is the greatest challenge humanity has ever faced. Since the 21st century, the Han Chinese Buddhists have carried forward the philosophical tradition of “Non-sentient Entities Having Buddha-nature”, and made contributions to the harmonious coexistence of human beings and the environment in many aspects, such as ecological incense blessing, afforestation, and wise release of animals. These innovative existences could be called Green Buddhism. In this paper, I empirically investigate three cases based on field surveys. First, the ecological incense blessing at the Buddhist Yong-he Palace. Since 2013, the Yong-he Palace has been donating free ecological incense to improve air quality, maintain the ecological health of monks and the public, and enhance the reputation of Buddhist monasteries. The second is the afforestation of Buddhists in the Hexi Corridor. Buddhists from Laiyin Temple in Dunhuang City, Meituo Temple in Yangguan Town and Lingyin Temple in Zhangye City overcame harsh conditions of drought, lack of water and land sandification to re-green the Silk Road through painstaking planting and watering. The third is the wise release of animals by Chinese Buddhists in New York City. Faced with a vastly different social environment than in China, devotees of the Grace Gratitude Buddhist Temple in New York’s Chinatown have creatively donated their release money to animal rehabilitation organizations to treat injured turtles and birds. Then work with nature reserves such as Central Park to safely return rehabilitated animals to nature, guided by animal experts, at the right time and in the right place. During the release, Buddhists perform a full conversion ritual on the animal. The wise release of life has realized the multi-win benefits of Buddhist merit accumulation, animal rehabilitation, and environmental protection, and has expanded the positive influence of Buddhism in the United States. The construction of Green Buddhism by Han Chinese Buddhists contributed to ecological building in many ways, such as improving urban air quality, mitigating global warming, and maintaining animal diversity, reflecting Buddhism’s ability to respond to the challenges of the times and renew its patterns of existence. |
| 27 |
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 |
天台三祖南嶽慧思提出“性具染淨 ”說與“自性圓融”說，蘊含著包容性，他的包容思想主要體現在整合南北佛學理論，學習借鑒道家神仙信仰及其他佛教宗派修行方法，融匯貫通其他佛教宗派思想，包容不同思想流派，對世間與出世間的包容與融合等方面。慧思大師將其包容思想應用到宗教衝突的處理上，在選擇入駐南嶽時，慧思遇到了其他宗教的排擠，慧思一方面請求皇帝將誣告他的道士乞放還山來緩解與道教的關係，一方面吸納道教文化，以其包容理念將宗教衝突轉化為佛道交融。此外面對南嶽本土信仰，他主動拜訪南嶽神祝融，打破了宗教之間的隔閡，開啓了跨宗教的對話與交流，從而在衡山上取得修禪之地。慧思大師的包容思想不僅促進了佛教與道教的和諧共處，也為解決地區宗教衝突提供了有益的借鑒。 Nanyue Huisi, the third ancestor of Tiantai, proposed the theories of “pure and pure nature” and “harmonious self nature”, which contain inclusiveness. His inclusive thinking is mainly reflected in integrating the theories of Buddhism in the north and south, learning from the Taoist belief in immortals and other Buddhist sects’ practice methods, integrating and connecting other Buddhist schools of thought, accommodating different schools of thought, and embracing and integrating the world and the world. Master Huisi applied his inclusive thinking to the handling of religious conflicts. When choosing to settle in Nanyue, Huisi encountered exclusion from other religions. On the one hand, Huisi requested the emperor to release the Taoist priest who falsely accused him and return the mountain to ease his relationship with Taoism. On the other hand, he absorbed Taoist culture and transformed religious conflicts into a fusion of Buddhism and Taoism with his inclusive philosophy. In addition, facing the local beliefs of Nanyue, he took the initiative to visit the Nanyue deity Zhurong, breaking down the barriers between religions and opening up cross religious dialogue and communication, thus obtaining a place for meditation on Mount Heng. Master Huisi’s inclusive thinking not only promotes the harmonious coexistence of Buddhism and Taoism, but also provides useful reference for resolving regional religious conflicts. |
| 28 |
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。 |
| 29 |
Mingya Yu, Peking University Tidal Disasters and Re-invention of Tide-controlling Heroes: A Study on the Formation and Evolution of Qian Liu’s 錢鏐（850-932）Image as God of the Tides |
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 largescale 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. 清雍正時期，吳越王錢鏐作為浙江「江海保障之神」的典型被敕封為「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、以及錢氏後裔群體積極推動這內外兩重因素共同造就的結果。作為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，皆為地方知識階層發揮文化中介作用的產物。 |
| 30 |
Hin Sing Yuen, Delft University of Technology Towards an Ecological Conception of Humanity: Nondual Relationship between Humanity and its Constituent Humans |
The growing risks from climate change, military technologies, and advanced artificial intelligence have sparked concerns about existential catastrophes—ranging from the collapse of civilization to the extinction of humanity—giving rise to the field of existential risk studies. However, despite the urgency of these issues, scholars have yet to agree on a conception of humanity. Existing literature tends to fall under either reductionism—treating humanity as merely the sum of its members—or reificationism—seeing humanity as an abstract entity separate from humans. I argue that both approaches fail to account for the interdependencies between humanity and its constituent humans. Drawing on the Buddhist principle of interdependence and interpenetration, particularly from Huayan Buddhism, I propose a nondual conception of the relationship between humanity and its constituent humans, arguing that humanity is necessarily constituted by, and thus not separate from, the collection of humans, yet not identical to it. I posit that humanity is at best viewed as an ecology, where humanity and humans are interdependent and co-constitutive. This perspective offers several advantages. First, it aligns with our intuition that humanity is made up of humans, and humans are members of humanity. Second, it avoids the pitfalls of reductionism and reificationism. Finally, it suggests that ethical decision-making in global policy requires cultivation of awareness of the interdependencies between humanity and its constituent humans, leading to more effective global risk mitigation strategies. 氣候變遷、軍事技術與先進人工智慧帶來的風險與日俱增，引發人們對於存在災難（existential catastrophes）的憂慮——從文明崩潰到人類滅絕等——從而催生了存在風險（existential risk）研究這一領域。然而，儘管這些問題迫在眉睫，學者們至今尚未就「人類共同體」（humanity）這一概念達成共識。現有文獻往往歸於兩種範式：要麼是還原論（reductionism）——將人類視為其成員的簡單總和；要麼是實體化論（reificationism）——將人類共同體視為一個獨立於個體人類的抽象實體。我認為，這兩種方法皆未能充分解釋人類共同體與其個體成員之間的相互依存關係。 借鑒佛教關於相互依存與相即相入的思想，特別是華嚴宗的哲學，我提出以不二的視角來看待人類共同體與其個體成員之間的關係。我主張，人類共同體必然由個體人類所構成，因此並不獨立於個體人類，但同時，人類共同體也不單單等同於個體人類的總和。從這一角度出發，人類共同體應被理解為一種生態系統，其中人類共同體與個體人類相互依存、互相構成。 這一視角具有多個好處。首先，它符合我們的直覺，即人類共同體由個體人類組成，而個體人類是人類共同體的成員。其次，它避免了還原論與實體化論的弊端。最後，它表明，在全球政策的倫理決策中，我們需要培養對人類共同體與個體人類之間相互依存關係的認知，從而制定更有效的全球風險應對策略。 |
| 31 |
Xuesong Zhang, Renmin University of China 對所謂“AI成佛”問題的辨析——從佛教哲學角度反思人工智能 |
人文學者雖然缺乏深入討論人工智能技術的相關知識，但面對人工智能技術不斷發展及其不斷被大眾“想象”後產生的巨大社會影響，人文學者是完全可以將之作為一種社會現象、文化現象來進行嚴肅探討的。人文學者、宗教學者對人工智能的反思，慣常使用基督教的術語與思維模式進行探討，認為人工智能技術的發展會危險到人類獨特的主體性地位，人工智能甚至會成為全能的上帝危險人類。本人認為在此引入佛教哲學的思考方式也將是有益的，因為在基督教中上帝只有一個，而在大乘佛教中存在著諸多的佛，這樣就使得AI成佛的問題迥異於人工智能充當上帝。討論所謂“AI成佛”的問題，不是將人工智能塑造成新的神佛，而是以這個命題為契機探討人的“主體性”這一哲學問題以及人性全面發展的可能性與困境，讓人工智能參與到人類主體性發展的過程之中並引導發揮其積極作用。 |
