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  • AI時代的佛法 – 想像與方向

    1. 三種人 2. 五大功課 3. 學會相即的十四原則 4. 做個快樂且有效的佛系人 5. 從世間AI 到佛法 AI 的整合者、領導人及大覺者 – 您就是那個人! 從世間 AI(人工智能,Artificial Inteligence)到佛法 AI(覺性整合,Awakened Integration) 要如何具足把世間 AI(人工智能,Artificial Inteligence)轉化或整合到所謂的佛法 AI(覺性整合,Awakened Integration)呢? 三種人:我們該選擇做哪一種人? 社會學家和希臘哲學家把社會中的人分成三種: (一)白痴/傻子 (Idiots)- 以自我為中心、自私自利者,毫無品德、知識、智慧和技能;是野蠻人(barbarian)的稍微提升或進化而已。 (二)部族/族群主義者 (Tribes People) 以自己的族群、派系、傳承為忠心奉獻的對象;在佛教中,即是以自己的宗派、老師、山頭、道場為“第一優先”者;也可以說是所謂的一師一道、山頭主義者。 (三)真正的公民 (Citizens) – 具足智慧、知識、能力及品德者;為追求全體之福利而努力奉獻自己的人;在佛教中即是證知無我慧、廣發大悲心之真正菩薩行者,以 “上求佛道、下化眾生”為己任者。 三種人:我們該選擇做哪一種人?!? 領導者、管理者、行者和教授者所必須擁有的當代洞見和領導特質 從事件 AI到 佛法 AI的五大功課: 具有與時並進 的創建和先見之明 – 並隨時準備好去修正自己原有的想法和概念 (When you change the way you Continue Reading

  • 联合国可持续发展目标:佛教思想及贡献

    我们正生活在一个对可持续发展和福利充满巨大挑战的世界中。数十亿的世界公民生活在贫困中,他们被剥夺了有尊严的生活。此外,国家内部和国家之间的不平等现象正在加剧。失业是一个主要问题。全球正面临多种健康挑战,频密及严重的自然灾害,家庭、社会和国家的冲突和暴力事件正在世界各地发生。此外,我们正面临自然资源枯竭以及环境创伤(生态环境的恶化)等不的影响::如荒漠化,干旱,土地退化,淡水短缺和生态系统退化。

    坦白地说,我们作为人类,是这些全球挑战的问题的根源及解决之道。聪明的人创造了可以改善人类生活的创新,例如现代医学,计算机,运输,通信设备,洁净能源及先进科学技术。另一方面,具有自私和邪恶思想的人导致了经济危机,环境污染,气候变化和不平等问题冲击着全球。其中还有更严重的问题,例如暴力,大规模屠杀,恐怖主义和区域性的冲突。这是一个自相矛盾的世界。为了所有人的利益,国际社会迫切需要针对这些挑战的新颖,创造性和强大的解决方案。

    We are now living in a world of immense challenges to sustainable development and well-being. Billions of world citizens continue to live in poverty and they are denied a life of dignity. There are rising inequalities within and among countries. Unemployment is a major concern. Global health threats, more frequent and intense natural disasters, conflicts and violence in families, societies and nations occur around the world. Moreover, we are facing a time characterized by the depletion of natural resources and the effects of adverse impacts of environmental degradation, including desertification, drought, land degradation, freshwater scarcity and loss of biodiversity.

    Truthfully speaking, we, as human beings, are the center of the problem, as well as the solution, to these global challenges. Intelligent people have created innovations that have bolstered the lives of mankind, such as modern medicine, computers, transportation, communication devices, clean energy, advanced science and technology. On the other hand, people with selfish and wicked minds have troubled the world with economic crises, environment pollution, climate change and inequalities; not to mention many more severe problems such as violence, mass killing, terrorism and regional conflicts that lead to wars. This is a world of paradox. The world’s community is in urgent need for new, creative and powerful solutions to these challenges for the benefit of all.

  • 马佛教介入公务事务的几点观察

    马来西亚佛教介入公共事务的现象,近年来逐渐受学界关注。这方面最新的论著来自刘宇光的《左翼佛教和公民社會:泰國和馬來西亞的佛教公共介入之研究》。 书中有一章特地分析了大馬佛教公共介入(engagé)的系列事態及其背后因缘,并提出了对此一佛教新貎的評估與展望。 在此以前,Tan Chong Yew 于 第五届国际马来西亚佛教研讨会上发表了一篇论文,分析了马佛青总会,马佛教咨询理事会及佛教净选联盟 (Buddhist for Bersih)所扮演的政治佛教角色。 同一场研讨会里,洪祖丰发表了 <从普照寺事故窥探马来西亚的宗教关系> 描述了佛教如何被迫“介入”公共事务, 并从中解读出马来西亚的宗教关系。

    较早时,洪祖丰于2013 年3 月2日发表了 〈浅析马来西亚佛教的公事参与〉。 文中提到,“迅速的社会变迁及风起云涌的政治角力, 让平时看来对外界事务漠不关心的佛教群众,对公共事务有了更深切地关注, 甚至积极地参与。”此文进一步说 “ 我在2010年十二月份的佛教之声英文杂志发表了“何谓入世佛教”短文,也以主编身份摘录了几篇文章,简介了“入世佛教” 的一些代表性人物。 过后也在“慈悲”发表了几篇相关的文章,也在一些场合讲了这方面的课题, 一些观点也被报章刊登,在面子书流传。于是,在此以前人们鲜少听闻的“入世佛教”,现在竟成了许多佛教徒的日常用语。”

    许多有关马佛教的“介入”,或 “政治”, 或“入世”资料或评论,可从以上几篇论述里取得,在此不再重复。本文立于以上文献,在此仅想探讨以下几点课题。

    一,马来西亚佛教介入公共事务的现象, 是如刘宇光所说的新现象, 还是存在已久?. 此现象是孤立还是长远运动?
    二,“近年来”积极介入的主要内在与外在因素是什么?有何特殊意义?
    三, 马佛教介入公共事务,有何缺失?
    四,马佛教介入公共事务,与其他国家的“介入”,有何不同?

    Engagement of Malaysian Buddhism in public affairs has, in recent times, become a subject of interest among scholars. The most recent article on this subject is an article on “Left Wing Buddhism and Civil Society: A study on Public Engagement of Thai and Malaysian Buddhism” . Two years ago, Tan Chong Yew presented his paper on : ““Political Buddhism” as an Analytical Concept: A Critical Inquiry on the Relationship between Buddhism and Politics in Malaysia” at the 5th International Conference on Malaysian Buddhism, held in Shah Alam. In the same conference, Ang Choo Hong presented his paper “ A peep into Religious Relationship in Malaysia via the Puzhao Temple Episode”

    Earlier in 2013, Ang Choo Hong presented his paper on “A brief Analysis on Malaysian Buddhism’s Engagement on Public Affairs.” This paper also briefly mentioned how he introduced the subject matter of socially engaged Buddhism in the Voice of Buddhism in 2010, as well as in the Buddhist magazine “Cibei” and other printed media.

    Most information on “political” or “engaged” Malaysian Buddhism may be gleaned from the above literatures, hence will not be repeated here. This article, based on the above literature, attempts to examine the following topics :

    1. Is the “engage” phenomenon of Malaysian Buddhism a recent development or has it existed for a long time? Is it an isolated phenomenon or is it a long term movement?
    2. What are the internal and external factors that had contributed to the “recent surge” in engagement?
    3. What are the shortcomings of engaged Malaysian Buddhism?
    4. What are the differences between the engaged Malaysian Buddhism and other countries?

  • 佛教与艺术

    概要:
    佛教的宗教态度包括人本、自力、智信、和谐、如实、着重于苦的止息,有别于其它多神或一神宗教,因此也常被形容为“生活的艺术”。佛陀入灭以后,最早期的 佛教艺术多为浮雕,主题环绕在本生经故事与佛陀 的生平,以间接的事物象征而非 佛像代表佛陀。公元前一世纪贵霜王朝时期,佛像才出现在古代印度北部,最早有犍陀罗及秣菟罗风格。笈多王朝时期佛像发展出“完美造型”,对后来各地发展出来的佛像造型有深远影响。随着佛教弘扬传播至各个地域,也衍生出各类深具本土文化的佛教艺术,百花齐放,历久弥新。依艺术的四大特征即情感、形象、主题、时空占有来 看,佛教艺术自然体现着佛教的教理和中心思想,使其超然于其它艺术而兼具弘化、供养与修持的宗教功能。佛教艺术以真、善、美的价值成为修学佛法的接引,并有助于将佛教的元素渗透到各地的生活日常及民俗文化里,已然成为现今佛教的重要一部分。

    Abstract:
    The Buddhist attitude of mind includes self-reliance, human supremacy, freedom of thought, tolerance and peace, seeing things as they are, and emphasis on realising the cessation of suffering. Buddhism is hence regarded by some as“the way of life”rather than as a religion in the popular sense of the term. Relief sculptures on railings and gateways of stupas depicting stories from the historic as well as previous lives of the Buddha were the earliest form of Buddhist art, where the Buddha was not represented in human form yet but represented by symbols such as the Bodhi tree or an empty seat. The first century A.D. saw the emergent of the earliest Buddha images – the Gandhara and Mathura styles in northern India, under the Kushan period. During the Gupta period, referred to as the Golden Age, an “ideal image” of the Buddha was created, and became the model for Buddha images in various countries in the following centuries. With the subsequent propagation of Buddhism to different geographical regions, Buddhist art prosper as it adapts to various local styles, reflecting the diverse existing cultures of the host countries. The values and attitude of the Buddha’s teaching are embodied in Buddhist art, and can be seen through the main components of art, namely content, subject and form. These qualities enable Buddhist art to differentiate itself from other arts, rendering it the unique roles and functions in the practice and propagation of Buddhism, and form a significant component in various traditions of Buddhist culture today.

  • 想像和方向 – 從人工智能(AI:Artificial Intelligence) 到覺知整合(AI:Awakened Integration) -漫談人工智能時代的佛法修行觀-

    甲. AI時代佛教的三大特徵: 表面化、商業化、功利化
    a) The Three Main Features of Buddhadharma in the
    Age of A.I: Superficiality, Commercialization &
    Spiritual Materialism.

    乙. AI時代的佛法修行觀:
    一)一行禪師之十四戒
    二)肯威爾伯之整合靈修觀
    三)現代禪之修學道次第

    b) Establishing a Modern & Integral View on
    Our Dharma Practice:
    1. The Fourteen Precepts of Thich Ngat Hanh
    2. Ken Wilber’s Integral Spirituality
    3. The Stages of the Path of Zen Now Buddhist Order

    丙. AI時代的佛法 – 想像與方向:
    一) 佛法生活之 AI化
    二) 佛法領導學之 AI化
    三) 佛法修學次第之AI化
    四) 佛法證量之 AI化
    五) 佛法正邪真偽之 AI化
    c.) An Awakened Integration of Dharma in the Age of A.I:
    1. The Awakened Integration of Daily Living;
    2. The Awakened Integration of Buddhist Leadership and
    Management;
    3. The Awakened Integration of the Stages of Dharma
    Practice;
    4. The Awakened Integration of Dharma Attainments;
    5. The Awakened Integration of Integral Cults
    Awareness Network.

    丁. 結論:一切不離性空及緣起,故一切都是可能的。佛法的修行及證悟,當能把握當下人工智能 (Artificial Intelligence)時空之緣起及空性,創造出一個具足覺知及整合智慧 (Awakened Integral Spirituality)之美好未來!

    d) Conclusion:
    Everything is possible through the views and perceptions of Shunyata (Emptiness) and Interdepend Origination. By utilizing the functionality and effectiveness of Artificial Intelligence, we could there create a wonderful future of Dharma, which is the integral era of Awakened Inspirations (A.I) – a new Integral and Holistic Spirituality!

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