Humanistic Buddhism; Humanistic Buddhist Movements; Wisdom; 慈悲心=Loving Kindness=Compassion; Bond, George D.
摘要
As we approach the end of both this century and this millennium, it seems appropriate to ask about the meaning of Buddhism. What are Buddhists seeking and finding from their religion at this point? Or to put it another way, how do Buddhists construct the meaning and intention/direction of Buddhism at the end of the century? For Sri Lanka -- from which the two paradigms are selected, the end of the century marks fifty years since their nation gained its independence and almost fifty years since the Buddha Jayanti, the highpoint of the Theravada Buddhist Revival. So we can say that in asking about the meaning of Buddhism in Sri Lanka today, we are also attempting to discover what has been the legacy of the Buddhist Revival. This paper contends that the legacy of the Buddhist Revival and the true meaning and intention of Buddhism today can be seen not in the twin movements that are usually said to be the dominant forces in Sri Lankan Buddhism, Sinhala Buddhist Fundamentalism and Sinhala Buddhist Nationalism (hereafter, SBF and SBN). Rather, the ferment in Sri Lankan Buddhism today can be seen more clearly in two other movements that express a more humanistic Buddhism: the lay meditation movement and the socially engaged Buddhist movement exemplified particularly by the Sarvodaya Shramadana Movement. It is in these latter two movements that we can see what Buddhists in Sri Lanka are seeking from Buddhism today and what discourses they are using to set the contemporary direction for this ancient spiritual tradition. In the following, I will show how the lay meditation movement and the socially engaged Buddhism movement have emerged to provide alternatives to SBF and SBN that redefine Buddhism in a more humanistic light. 在接近二十世紀尾聲之際，大概正是探索佛教意義的適當時刻，此時此刻，佛教徒正在從他們的宗教中探索什麼？他們發現了什麼？或換句話來說，佛教徒在二十世紀的尾聲，該如何來為佛教定義與定方向？斯里蘭卡人從上述問題中送出了兩個范例，到二十世杞末，正好走斯里蘭卡獨立五十周年國慶，同時也是南傳佛教復與在1956慶祝佛誕時達到最高點的第五十週年，也可以說，當我們探索當今斯里蘭卡佛教的意義時，我們也同時在探討佛教復興產生了哪些事蹟。 本文將談及包括佛教復興所產生之事蹟以及佛教今天所代表的真正意義與動機，這些意義與動機並不是出自于人們通常所指的兩個起著主流力量的組織：辛哈里佛教教義組織（Sinhala Buddhist Fundamentalism)與辛哈里佛教國家組織(Sinhala Buddhist Nationalism)，而是斯里蘭卡另外兩支佛教運動—“民間坐禪運動”及“佛教社會運動”，這兩隻運動體現了人間佛教的宗旨，可用“互助全社會覺醒與發展運動”(Sarvodaya Shramadana Movement)為代表例子。從後面二個運動中，我們可以看出今日斯里蘭卡的佛教徒的探索，瞭解他們采用哪些經典來為這古老的精神傳統，在現代社會中定下方向。以下我將介紹民間坐禪運動與佛教社會運動，為辛哈里佛教教義組織與辛哈里佛教國家組織提供哪些其他選擇，並且從人間佛教的角度為佛教重新定義。
目次
I. Humanistic Buddhist Interpretations 139 II. Paradigm I：The Lay Meditation Movement (Vipassana Bhavana) 141 III. Paradigm II：Socially Engaged Buddhist Movement 160 A. The Individual B. Society C. Sarvodaya's Path Conclusion 165
