International Symposium on Buddhism and Global Governance – Abstracts

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T. H. Barrett, SOAS, University of London
巴瑞特, 英國倫敦大學亞非學院
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.
Jinhua Chen, The University of British Columbia
陳金華, 加拿大英屬哥倫比亞大學
Buddhism and Disaster

TBA
Zhiyuan Chen, Chinese Academy of Social Sciences
陳志遠, 中國社會科學院
竺夏混淪，聖俗一體: 阿育王舍利的空間傳播和儀式展演
The Spatial Dissemination of Aśokan Relics Worship and Its Ritual performance

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 2^nd century. The early Chinese translation of this sūtra dates no earlier than the 4^th 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 5^th 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 4^th century north China, and through the channel of Jing-Xiang region gradually disseminated to the south during the 5-6^th 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.
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.
Jun Gong, Sun Yat-sen University
龔雋, 中山大學
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。
Jianming He, Renmin University of China
何建明, 中國人民大學
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。
Yansheng He, Kyoto University/Koriyama Women’s University
何燕生, 京都大學/郡山女子大學
佛教的生態觀：禪與人類學的接合點與邊界

本文將著重介紹日本著名文化人類學岩田慶治（1922-2013）的道元禪學研究，透過岩田的業績，分析禪與人類學的接合點和邊界，以此來思考佛教的生態觀。

岩田青年時期醉心於老莊思想，大學時代曾在京都的禪寺修行數年，開始接觸道元思想，《正法眼藏》便成為岩田從不離身的案頭書。岩田的人類學研究深深地打上了道元思想的烙印。

岩田是一位有著強烈問題意識的人類學者，他畢生探討“萬物有靈論”（animism），但他反對“萬物有靈論”的首創者泰勒（Sir Edward Burnett Tylor, 1832-1917）主張“萬物有靈”是宗教起源的進化論觀點。岩田從東方文化出發，結合他對東南亞的田野調查，提出“萬物有靈”是一切宗教賴以生存的基礎，同時也是一切生命賴以存在的根源的說法，他將自己的這種觀點命名為“新萬物有靈論”或“今天的萬物有靈論”等。他對道元思想的關注，也源於他對“萬物有靈”的深刻洞察。

岩田的道元論，內容十分豐富，涉及人類學、地理學、民俗學、宗教學等諸多領域，同時與“京都學派”的自然人類學、哲學之間的關係十分密切，與“京都學派”一樣，對西方近代以人為中心的學術研究、“西方中心論”，持有強烈的批評態度。

本文將透過岩田的道元論，探討禪與人類學的“接合點”與“邊界”，試圖通過岩田的嘗試，打通人類學與禪思想之間融會貫通的路徑，為我們從佛教的角度思考生態問題提供資源。岩田的嘗試，對於我們當下的跨學科研究，同樣也頗富啓示意義。
He Yongshan, University of Winnipeg
何泳杉, 加拿大溫尼伯大學
Beyond Static Labels: Buddhist Insights for Emotionally Intelligent 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.
Ramesha Jayaneththi, Ruhr University of Bochum
德國波鴻大學
Theravāda Buddhist Ethics and Conflict Resolution: Lessons from Ethno-Religious Conflicts in Sri Lanka and Thailand
上座部佛教倫理與衝突解決：斯里蘭卡和泰國民族宗教衝突的教訓

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。
Jin JR Shi, Dharma Realm Buddhist University
美國法界佛教大學
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.
Carsten Krause, University of Hamburg
康易清, 德國漢堡大學
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.
Lin Xiao, Fujian Normal University
林嘯, 建師範大學
數字菩提：人工智慧覺醒的可能性與佛教“心性”的現代解讀
Digital Bodhi: The Possibility of AI Awakening and the Modern Interpretation of the Buddhist Concept of “Mind-Nature”

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.
Liu Yongsi, Minzu University of China
劉泳斯, 中央民族大學
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。
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.
Changchun Pei, Shandong Normal University
裴長春, 山東師範大學
六世紀南北朝對峙與東亞仁王會的形成
The Confrontation of the Northern and Southern Dynasties in the Sixth Century and the Formation of the Benevolent King Assembly in East Asia

《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.
Chee Teng Saik, Hsuan Chuang University
釋光持, 玄奘大學
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。
Rolf Scheuermann, University of Heidelberg
德國海德堡大學
Climate Change and Compassion: Some Remarks on Buddhism and Stewardship

TBA
Dagmar Schwerk, Leipzig University
美國萊比錫大學
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.
Sheng Kai, Tsinghua University
聖凱, 清華大學
禪宗精神的自主與自由——兼論走出”胡適禪學案”
The Autonomy and Freedom of Chan Spirit: And a Discussion on Moving Beyond the ‘Hu Shi Chan Studies Case’

“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。
Sun Guozhu, China University of Political Science and Law
孫國柱, 中國政法大學
佛教的共生觀念與新時代價值範式
The Buddhist Concept of Symbiosis and Its Relevance to the New Era Value Paradigm

佛教作為一種世界性宗教，自身包含了諸多先進的價值觀念。這其中，共生可謂尤其具有代表性的價值觀念之一。佛教的共生觀念，在很多文本以及實踐中都有鮮明而集中的體現。

佛教對於共生的理解，與慈悲、智慧等觀念是聯繫在一起的。更為重要的是，當代佛教界對於佛教的共生觀念也有積極的發掘乃至弘揚。這尤其體現在第六屆世界佛教論壇“同願同行·和合共生”的主題上。除此之外，如星雲大師也曾大力倡導共生這樣的觀念。

當然，對於本研究來講，本文更為關注的是共生本身成立的學理。換言之，本研究將共生當成一種問題,與此同時也將共生當成一種方法進行深入研討與系統論證。事實上，這個世界尤其需要共生。自由、平等、博愛諸價值在歷史上曾發揮了積極的作用，但是對於今天高度聯繫的世界來講，顯然需要一種更為基礎的價值出現。在這方面，共生顯然可以成為一種優先的選擇。這是因為，共生既尊重主體的獨立性，又包容了關係的相關性，合自由、平等兩大範式優點於一爐又等而上之，是非常適應主體間性、共主體性時代而來的新型價值範式。除此之外，與自由、平等、正義這些僅僅局限於人類社會內部的價值觀念不同，共生是可以調解人與自然之間關係的。共生價值範式所具有的這些優點是自由、平等、正義諸價值所無法比擬的。

在這個過程中，佛教文化對於共生的理解，當然能夠為這種新的時代的價值範式提供助益。佛教文化尤其尊重生命，如共業這樣的觀念具有高度的命運共同體精神。一言以蔽之，佛教文化中積極有益的成分，能夠提供深層整全的價值關懷，也能夠促進新文化的出現。

Buddhism, as a global religion, embodies numerous progressive values, among which the concept of symbiosis（共生，triexistence） stands out as particularly representative. Many texts and practices vividly and centrally reflect the Buddhist understanding of symbiosis.

Undoubtedly, the Buddhist notion of symbiosis is closely tied to the principles of compassion and wisdom. More importantly, the contemporary Buddhist community has actively explored and promoted this concept. This is notably exemplified by the 6th World Buddhist Forum theme: “Hand in Hand for Coexistence” (“同願同行·和合共生”) Additionally, Master Xingyun has strongly advocated the ideas of Tongti (同體) and Gongsheng 共生.

For this study, however, the focus lies on the theoretical foundation of symbiosis itself. In other words,This study regards symbiosis both as a problem to be addressed and as a method for in-depth exploration and systematic demonstration.Indeed, the modern world is in dire need of symbiosis. While values such as liberty, equality, and fraternity have historically played significant and positive roles, the highly interconnected nature of today’s world calls for a more fundamental value paradigm. In this context, symbiosis emerges as a compelling choice.

Symbiosis respects the independence of individual entities while embracing the interconnectedness of relationships. It synthesizes the strengths of the paradigms of freedom and equality, surpassing both by integrating and elevating them. As such, symbiosis represents a novel value paradigm, perfectly suited to an era characterized by intersubjectivity and co-subjectivity. Furthermore, unlike values such as liberty, equality, and justice, which are confined to human society, symbiosis extends its reach to mediate the relationship between humanity and nature. The paradigm of symbiotic values possesses advantages that surpass those of freedom, equality, and justice.

In this process, the Buddhist cultural understanding of symbiosis can undoubtedly contribute to the value paradigm of this new era. Buddhist culture places particular emphasis on the respect for life, with concepts such as collective karma (共業) embodying a strong sense of a shared destiny. In summary, the positive and beneficial aspects of Buddhist culture can offer profound and holistic value care, thereby fostering the emergence of a new culture.
Hristina Konstantinova Teodosieva, Sofia University St. Kliment Ohridski
喜河, 保加利亞索非亞大學
Buddhist Concepts in Chinese Martial Arts and Their Implications in Practice
中國武術所含的佛教概念及其實踐意義

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。
Tong Ling, Nanjing University
童嶺, 南京大學
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
The History of Buddhism in Northern Zhou Dynasty During the Reign of the Turkic Empress of Ashina’s Audience: A New Investigation of the “Prosecution of Buddhism under Emperor Wu of Zhou”

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”，至天保三年（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 Tianbao 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”.
Ala Uddin, University of Chittagong
孟加拉吉大港大學
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.
Wei Dedong, Renmin University of China
魏德東, 中國人民大學
綠色佛教：漢傳佛教的當代實踐
Green Buddhism: A Contemporary Initiative of Han Chinese Buddhists

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.

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。
Chunhua Yan, Changsha Normal University
嚴春華, 長沙師範學院
論南嶽慧思包容思想及其在佛道衝突中的應用
On the Inclusive Thought of Nanyue Huisi and Its Application in the Conflict between Buddhism and Taoism

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.
Yuesong Zhang, Renmin University of China
張雪松, 中國人民大學
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。