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The Dalai Lama's Formulation of Engaged Buddhism: Implications for Tibet and the International Community=達賴喇嘛的入世佛教構想 -- 對西藏及國際社會的意涵 |
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| Author |
Puri, Bharati
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| Source |
當代藏學學術研討會
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| Date | 2003.11.22 |
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| Pages | 282 - 307 |
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| Publisher | 蒙藏委員會 |
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| Publisher Url |
http://www.mtac.gov.tw/pages.php?lang=1&page=50
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 英文=English |
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| Keyword | 入世佛教=人間佛教=Engaged Buddhism=Humanistic Buddhism; 心靈=Spiritual; 正念=覺知=Mindfulness=Awareness; 西藏佛教=藏傳佛教=Tibetan Buddhism; 佛教人物=Buddhist; 修行方法=修行法門=Practice; 喇嘛=Lama; 慈悲心=Compassion=Metta=Loving Kindness=Maitri; 達賴喇嘛=Dalai Lama |
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| Abstract | Buddhism, like other great systems has been developed and refined, in accordance with the ‘native genius’ of a people who embrace it. Standing testimony to this view is a movement, which is still considered nascent and which seeks to actualize Buddhism’s traditional ideals of wisdom and compassion in the contemporary world. This movement is called ‘Engaged Buddhism’. The Dalai Lama is a highly regarded International figure and who is an Engaged Buddhist, has done much to change the image of Buddhism (which includes Tibetan Buddhism) from a “quietist and introverted spirituality” to one that is socially revelant and dynamic.
The Dalai Lama’s Engaged Buddhist thought is a reformulation of Buddhism and presents itself as a distinctive attitude towords politics and society in the global community. It can be inferred that among the many ascriptive ‘ meanings’of Tibet that the Tibetans have appropriated, to gain a foothold in their exile, is the ’meaning’emergent from the Dalai Lama’s vision of Tibetan Buddhism in a global context.
The Dalai Lama has been seeking to reform institutions, by collaborating with more diverse and inclusive institutions, such as education, democracy, and the internet to ensure diversification, maximum participation, and fulfillment of one’s potential; while recognizing that each form of life has its integrity and value, whether biological or human – no person or group is all-sufficient, no matter how powerful. The Dalai Lama elucidates the phenomena of interdependence, in which everyone is partial and cannot survive for long without collaboration with others, while he still considers that each individual is precious and ‘needed,’ to balance and improve the whole.
Philip Russell Brown,“socially Engaged Buddhism: A Buddhist. Practice for West,”
www. Buddhanetz. net/texte/brown/htm
Fred Eppsteimer( ed.), The Path of Compassion: Writings on socially Engaged Buddhism, Berkeley, California: Parallax Press. (J 985) rev. ed.. 1988.D.xii.
While preserving the unique Buddhist emphasis on the practice of mindful awareness and a lifestyle of simplicity, Engaged Buddhism as represented in the Dalai Lama’s thought spells a radical departure from the traditional forms of Buddhist practice. Such a representation becomes meaningful and can be understood in the current global context and not simply in constrast to traditional forms of Buddhism. Since the news forms of socially Engaged Buddhism could not have arisen in traditional cultures, there is a broad agreement that Buddhism could change because the cultural context has changed. Socially Engaged Buddhism may be working to liberate society,but this is possible only because society has also liberated Buddhism from its past restrictions. The result has been a transformation and liberation of Buddhism, as also the liberation of society.“In classical terms, socially Engaged Buddhism is the mutual liberation of self and others, in a global and interactive context”
和其他偉大思想體系一樣，佛教也是依照其信奉民族的“本土特質”(native genius)而發展和錘鍊出來的。此一觀點的現成證據便是一項仍在發展中且試圖在當代世界中實現佛教傳統智慧和慈悲理想的運動。此一運動被稱為“入世佛教”(Engaged Buddhism)。達賴喇嘛是受到國際高度尊崇的“入世佛教徒”(Engaged Buddhist)，他曾做過許多改變佛教形象的努力(包括藏傳佛教)，試圖將佛教從一個“清靜無為的出世靈性”轉化為一個“社會參與而有活力”的團體。
達賴喇嘛的入世佛教思維是一種佛教的再形成(reformulation)，對於全球社會中的政治和社會問題，抱持一種特殊的態度和看法。吾人可以推斷，在西藏人所適用的諸多歸屬性西藏“意義”中，取得一個流亡立足點應是達賴喇嘛在全球環境下對藏傳佛教的願景中較為外顯的“意義”。
達賴喇嘛一直試圖結合更多樣更包容的制度(如教育、民主、和網際網路)來改革制度，以確保多樣化的發展、最大的參與度、及個人潛力的發揮，同時承認每一種生命形式(無論是一般生物或人類)都有其完整性和價值 – 任何個人或團體無論多麼偉大，都不可能完全自給自足。達賴喇嘛闡明了此一相互依賴的現象，即任何人都是不完全的，除非與他人合作，任何人都不可能長期生存。同時，達賴喇嘛也認為，每一個體都是可貴的，都是整體平衡和改進時所“必需”的。 Philip Russell Brown – “入世佛教：一個佛教徒在西方的實踐” (Socially Engaged Buddhism: A Buddhist. Practice for West) www. Buddhanetz. net/texte/brown/htm Fred Eppsteimer( ed.) – “慈悲的路徑：有關入世佛教的著作” (The Path of Compassion: Writings on socially Engaged Buddhism)；加州柏克萊：Parallax印刷廠 (J 985)校訂版 1988.D.xii
雖然入世佛教仍保留了佛教徒所強調的獨特禪定實踐和簡樸生活，達賴喇嘛思維中所表現的入世佛教卻意味著與傳統佛教徒修行形式的徹底分離。此一表現在當前的全球環境中，而非僅強調其與傳統佛教形式的差異，便顯得深具意義且可以理解。由於新的入世佛教形式在傳 |
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| Hits | 1257 |
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| Created date | 2007.11.01 |
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| Modified date | 2014.05.19 |
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