英文原文
Buddhism and the Climate Crisis - Secular Buddhist Network Can Buddhism offer philosophical perspectives and practical approaches that support the green transition? Are there aspects of Buddhism that hinder such efforts? What tensions arise when combining Buddhism and climate activism? This article is an overview of my doctoral research project on these questions at the University of Helsinki, Finland, including conceptual and empirical work. The empirical datasets feature in-depth interviews with climate activists practicing Buddhism, including thirteen participants from the U.S., U.K., Canada, and Australia, and twelve participants from Finland. Buddhism emerged in what is now northeastern India about 2,500 years ago. Initially, it was one of many ascetic movements seeking liberation from the cycle of birth and death. The founder of Buddhism, Siddhartha Gautama, known as the Buddha, discovered that liberation could be achieved by training the mind rather than focusing on physical suffering or pleasure. His teachings combined philosophical ideas about the impermanence of all things, ethical principles that emphasized letting go of attachment and showing kindness to all living beings, and meditative practices that cultivated mindfulness and equanimity. During the Buddha’s time, modern environmental issues and concepts were unknown, and historical Buddhism does not directly address them. The monastic lifestyle, characterized by celibacy and modest living, appears environmentally sustainable by today’s standards. However, lay Buddhists, who focused on accumulating and donating wealth, did not necessarily live sustainably. The Buddhist ethics of kindness and the avoidance of negative karma from killing have led, to varying degrees, to the protection of animals and, in East Asia, to vegetarianism. In Buddhist cosmology, humans are just one category of sentient beings, alongside animals, hell-beings, gods, and ghosts. Beings are reborn into different realms according to their accumulated karma. Unlike the Abrahamic religions, Buddhism does not position humans as rulers of creation but rather alongside all beings. However, being born human is considered particularly fortunate because human life is neither as pleasure-filled as that of the gods nor as suffering-laden as that of lower realms. This balance provides the best conditions for seeking enlightenment. By the early 20th century, Western knowledge of Buddhism had grown through exploration, colonialism, missionary work, early anthropology and linguistics, and theosophy. However, interest remained largely intellectual and artistic. Practical engagement with Buddhism emerged in the counterculture of the 1960s, which also saw the birth of the modern environmental movement. Western Buddhism developed characteristics such as interpreting Buddhism as compatible with Western science and philosophy, emphasizing meditation and personal study among lay practitioners, and adopting an eclectic, individualized approach that incorporated elements from various traditions. Both Western Buddhism and the environmental movement have been critical of materialistic consumer culture. In Buddhism, consumerism is seen as an ineffective way to address human suffering. In the environmental movement, it is considered a driving force behind anthropocentric environmental degradation, biodiversity loss, and resource depletion—later also global warming. Buddhism has always had a dual stance toward societal engagement. On the one hand, traditional teachings emphasize suffering as inherent to saṃsāra, the importance of renunciation of attachment, and the pursuit of liberation from saṃsāra. Monastics, in particular, withdraw from most social and political activities. In Western Buddhism, this is reflected in a focus on personal study and meditation. On the other hand, Buddhist ethics of kindness and compassion often lead Buddhists to respond to suffering with compassion. Throughout history, Buddhists have addressed individual and societal issues in various ways. The modern movement using the term “engaged Buddhism” emerged in the 1960s in connection with the peace movement and counterculture. Engaged Buddhists emphasize aspects of Buddhist teachings that encourage social action, including environmental issues. However, engaged Buddhism remains a marginal part of Western Buddhism, with most practitioners focusing on personal practice and study. Despite being a minority, engaged Buddhists concerned with environmental issues have been highly influential in the Western environmental movement. Notable figures include Joanna Macy, who has linked Buddhism to ecological systems thinking and developed methods for processing environmental emotions, and Pulitzer Prize winning poet Gary Snyder, a proponent of bioregionalism. Both are considered pioneers of “deep ecology”. Buddhist-inspired ideas have influenced contemporary environmentalism by challenging anthropocentric worldviews, critiquing the unsustainability of current socio-economic models, and proposing alternatives. Scientific reports by the Intergovernmental Panel on Climate Change on the alarming progression of climate change and the inadequacy of political responses led to widespread climate activism in the 2010s. Fridays for Future and Extinction Rebellion emerged in 2018, using acts of civil disobedience to raise awareness among policymakers and citizens. A small number of Western Buddhist practitioners have also engaged in climate activism. In addition, general awareness of climate issues has grown among Buddhists, as in other religious traditions. Influential Buddhist leaders, such as the 14th Dalai Lama and Vietnamese Buddhist monk Thích Nhất Hạnh, have emphasized the urgency of addressing the climate crisis as a defining challenge for humanity. In my research, I have found that Western Buddhist climate activists engage in negotiations similar to those within engaged Buddhism and the broader climate movement. Becoming aware of climate change often brings difficult emotions such as anxiety, anger, grief, and guilt. It can also create a sense of distance from loved ones and members of society who are perceived as indifferent. Buddhist teachings on impermanence and the suffering inherent in saṃsāra have helped my research participants accept the worsening climate crisis. Meditation practices, in turn, have helped many recognize, accept, and calm these difficult emotions. However, they have struggled to understand the indifference of other Buddhists. This has led to criticism of certain Buddhist teachings and practices that are seen as too passive, as well as calls for reform. Many of my study participants reported Buddhist communities to have a culture of avoiding difficult topics and the expression of difficult emotions. They found engaged Buddhist groups, particularly those including other climate activists, to provide invaluable socioemotional support which was also critical for their continued commitment to Buddhism. Some also wish to incorporate stronger environmental elements into Buddhism. These include animist interpretations that give greater value to the environment than traditional teachings, as well as meditative and embodied practices in nature that strengthen one's connection to the natural world. My research participants also had mixed feelings about the climate movement. They criticized its focus on external action and its aggressiveness, emphasizing compassion as a motivation and mindset that should be nurtured in activism. Some participants felt that their climate activism was driven by unsustainable motives, such as trying to process difficult emotions. They saw Buddhist practice as a way to develop more enduring motivations, such as compassion. Others, however, felt that activism itself helped them deal constructively with negative emotions about the climate, which could sometimes intensify during meditation. Many also admired climate activists for their dedication. Extinction Rebellion, with its commitment to nonviolence, was seen as highly compatible with Buddhist values and worldview. However, some felt that climate activism can be exhausting and does not provide a sufficient ideological solution to today’s sustainability crisis or the spiritual void many experience. They believed that deeper solutions, such as those found in Buddhism, are needed to address the root causes of these problems. I hope this text challenges and expands the reader’s understanding of the relation of Buddhism to current environmental issues. The topic is complex, and Buddhism does not offer ready-made or perfect solutions to the climate crisis. Instead, Buddhism’s traditional relationship with the environment has had contradictory impacts when viewed through the lens of modern concerns. Similarly, Buddhists who are worried about the climate crisis experience tensions when trying to reconcile their Buddhist practice with climate activism. Buddhist communities could benefit from providing a space for members to discuss difficult issues and experiences, including those related to the climate crisis, to foster the wellbeing of members. However, like many other traditions, Buddhism can serve as inspiration for imagining alternative, more sustainable ways of thinking and living. Buddhism has already played a significant role in the environmental movement, suggesting that it has the potential to continue contributing in the future.
中文翻译
佛教与气候危机 - 世俗佛教网络 佛教能否提供支持绿色转型的哲学视角和实践方法？佛教是否有阻碍这些努力的方面？结合佛教与气候行动主义时会出现什么张力？ 本文是我在芬兰赫尔辛基大学关于这些问题的博士研究项目概述，包括概念和实证工作。实证数据集包含对实践佛教的气候行动主义者的深度访谈，包括来自美国、英国、加拿大和澳大利亚的十三名参与者，以及来自芬兰的十二名参与者。 佛教大约在2500年前出现在现在的印度东北部。最初，它是许多寻求从生死轮回中解脱的苦行运动之一。佛教创始人悉达多·乔达摩，被称为佛陀，发现解脱可以通过训练心灵而不是专注于身体痛苦或快乐来实现。他的教导结合了关于一切事物无常的哲学思想、强调放下执着和对所有众生展现仁慈的伦理原则，以及培养正念和平等的禅修实践。 在佛陀时代，现代环境问题和概念是未知的，历史佛教并没有直接解决它们。以独身和简朴生活为特征的僧侣生活方式，按今天的标准来看似乎是环境可持续的。然而，专注于积累和捐赠财富的在家佛教徒并不一定可持续地生活。佛教的仁慈伦理和避免杀生带来的负面业力，在不同程度上导致了动物的保护，并在东亚导致了素食主义。 在佛教宇宙观中，人类只是有情众生的一类，与动物、地狱众生、天神和鬼魂并列。众生根据积累的业力转生到不同的领域。与亚伯拉罕宗教不同，佛教并不将人类定位为创造的统治者，而是与所有众生并列。然而，投生为人被认为特别幸运，因为人类生活既不像天神那样充满快乐，也不像低等领域那样充满痛苦。这种平衡为寻求觉悟提供了最佳条件。 到20世纪初，西方对佛教的了解通过探索、殖民主义、传教工作、早期人类学和语言学以及神智学而增长。然而，兴趣主要是智力和艺术性的。与佛教的实际接触出现在20世纪60年代的反文化运动中，这也见证了现代环境运动的诞生。 西方佛教发展出了一些特点，例如将佛教解释为与西方科学和哲学兼容，强调在家修行者的禅修和个人学习，并采用折衷的、个性化的方法，融合了各种传统的元素。 西方佛教和环境运动都批评物质主义的消费文化。在佛教中，消费主义被视为解决人类痛苦的低效方式。在环境运动中，它被认为是人类中心主义环境退化、生物多样性丧失和资源枯竭的驱动力——后来也包括全球变暖。 佛教对社会参与一直持双重立场。一方面，传统教义强调痛苦是轮回固有的，放下执着的重要性，以及从轮回中追求解脱。特别是僧侣，退出大多数社会和政治活动。在西方佛教中，这反映在对个人学习和禅修的关注上。另一方面，佛教的仁慈和慈悲伦理常常导致佛教徒以慈悲回应痛苦。纵观历史，佛教徒以各种方式解决个人和社会问题。 使用“入世佛教”一词的现代运动出现在20世纪60年代，与和平运动和反文化相关。入世佛教徒强调佛教教义中鼓励社会行动的方面，包括环境问题。然而，入世佛教仍然是西方佛教的边缘部分，大多数修行者专注于个人实践和学习。 尽管是少数，关注环境问题的入世佛教徒在西方环境运动中非常有影响力。著名人物包括乔安娜·梅西，她将佛教与生态系统思维联系起来，并开发了处理环境情绪的方法，以及普利策奖获奖诗人加里·斯奈德，他是生物区域主义的倡导者。两者都被认为是“深层生态学”的先驱。受佛教启发的思想通过挑战人类中心主义世界观、批判当前社会经济模式的不可持续性并提出替代方案，影响了当代环保主义。 政府间气候变化专门委员会关于气候变化惊人进展和政治反应不足的科学报告，导致了2010年代广泛的气候行动主义。“未来星期五”和“灭绝叛乱”于2018年出现，使用公民不服从行为来提高政策制定者和公民的意识。 少数西方佛教修行者也参与了气候行动主义。此外，与其他宗教传统一样，佛教徒对气候问题的普遍认识有所增长。有影响力的佛教领袖，如第十四世达赖喇嘛和越南佛教僧侣、和平活动家释一行，都强调解决气候危机作为人类决定性挑战的紧迫性。 在我的研究中，我发现西方佛教气候行动主义者参与类似于入世佛教和更广泛气候运动中的谈判。意识到气候变化常常带来困难的情绪，如焦虑、愤怒、悲伤和内疚。它还会造成与被认为冷漠的亲人和社会成员的距离感。 关于无常和轮回固有痛苦的佛教教义帮助了我的研究参与者接受日益恶化的气候危机。禅修实践反过来帮助许多人认识、接受并平静这些困难的情绪。 然而，他们难以理解其他佛教徒的冷漠。这导致了对某些被视为过于被动的佛教教义和实践的批评，以及改革的呼吁。我的许多研究参与者报告说，佛教社区有一种避免困难话题和表达困难情绪的文化。他们发现入世佛教团体，特别是那些包括其他气候行动主义者的团体，提供了宝贵的社会情感支持，这对他们继续承诺佛教也至关重要。 一些人还希望将更强的环境元素融入佛教。这些包括赋予环境比传统教义更大价值的万物有灵论解释，以及在自然中加强个人与自然世界联系的禅修和具身实践。 我的研究参与者对气候运动也有复杂的感受。他们批评其对外部行动的关注和攻击性，强调慈悲作为行动主义中应培养的动机和心态。 一些参与者觉得他们的气候行动主义是由不可持续的动机驱动的，例如试图处理困难的情绪。他们将佛教实践视为发展更持久动机的方式，如慈悲。然而，其他人觉得行动主义本身帮助他们建设性地处理关于气候的负面情绪，这些情绪有时在禅修中会加剧。 许多人也钦佩气候行动主义者的奉献精神。“灭绝叛乱”因其对非暴力的承诺，被视为与佛教价值观和世界观高度兼容。 然而，一些人觉得气候行动主义可能令人筋疲力尽，并且没有为当今的可持续性危机或许多人经历的精神空虚提供足够的意识形态解决方案。他们认为需要更深的解决方案，例如佛教中的那些，来解决这些问题的根本原因。 我希望本文挑战并扩展读者对佛教与当前环境问题关系的理解。这个话题很复杂，佛教并没有为气候危机提供现成的或完美的解决方案。 相反，佛教与传统环境的关系，当通过现代关注的镜头来看时，产生了矛盾的影响。同样，担心气候危机的佛教徒在试图调和佛教实践与气候行动主义时经历张力。佛教社区可以通过为成员提供一个空间来讨论困难的问题和经历，包括与气候危机相关的那些，以促进成员的福祉。 然而，像许多其他传统一样，佛教可以作为想象替代的、更可持续的思维和生活方式的灵感。佛教已经在环境运动中发挥了重要作用，表明它未来有潜力继续做出贡献。
文章概要
本文基于博士研究项目，探讨佛教与气候危机的关联。文章分析了佛教传统教义对环境的态度，指出僧侣生活的可持续性，但在家佛教徒可能不必然环保。佛教宇宙观将人类视为众生之一，但传统上未重视非有情环境。西方佛教在20世纪兴起，与环境运动同步发展，两者都批评物质消费文化。入世佛教强调社会行动，包括环保，但在西方佛教中仍属边缘。研究通过访谈发现，西方佛教气候行动主义者面临情绪挑战，佛教的无常教义和禅修帮助他们应对，但常感其他佛教徒冷漠。他们希望佛教融入更强环境元素，并批评气候运动的攻击性，强调慈悲动机。文章结论认为佛教无现成气候解决方案，但可启发可持续生活方式，佛教社区应提供讨论空间以促进福祉。
高德明老师的评价
1. 用12岁初中生可以听懂的语音来重复翻译的内容 这篇文章就像在讲一个超级英雄的故事！佛教就像一位智慧的老师，教我们不要总是买买买，因为买太多东西会让地球妈妈生病。这位老师还说，我们人类不是地球的老大，而是和动物、植物一起生活的好朋友。有些佛教徒很关心地球，他们像环保小卫士一样行动，但有时候会觉得其他佛教朋友不太在意。他们用打坐和念经来让自己不害怕地球变暖，还希望佛教能多教大家爱护自然。总的来说，佛教告诉我们，真正的快乐不是来自玩具和零食，而是来自心里面的平静和善良，这样地球也会更健康！ 2. 佛学的各个宗派视角评价，突出《显密圆通成佛心要集》的视角 从佛学宗派视角看，本文触及了大乘佛教的慈悲利他精神。大乘强调菩萨行，以度化众生为己任，这与气候行动主义的关怀相呼应。小乘佛教注重个人解脱，可能更偏向内省，但同样蕴含对生命的尊重。显宗如禅宗、净土宗，通过教理和修行培养环保意识，例如禅宗的“青青翠竹尽是法身”体现自然即佛性的观点。密宗则通过观想和仪轨连接宇宙能量，环保可视为净化业力的实践。 特别地，《显密圆通成佛心要集》的视角强调显密融合、圆通无碍。准提法作为其中核心，以准提菩萨为本尊，修持可净化身心、增长智慧。从这一视角，环保不仅是外在行动，更是内在修行的延伸。准提法倡导“即事而真”，日常环保行为如节约资源、爱护动物，可转化为修行的一部分，通过咒语和观想净化环境业力。这体现了显密圆通的精神，将显宗的伦理实践与密宗的能量转化结合，为解决气候危机提供深层灵性支持。 3. 在修行实践上可以应用的和可以解决人们的十个问题。 在修行实践上，佛教可以应用于环保，帮助解决人们的以下十个问题： - 情绪困扰：禅修帮助处理气候焦虑和愤怒，培养内心平静。 - 物质依赖：佛教教导放下执着，减少消费主义带来的空虚感。 - 生命意义：通过利他行动，如环保，找到人生目标和价值。 - 社会疏离：参与佛教社区讨论，增强归属感和支持网络。 - 健康问题：简朴生活和素食促进身心健康，降低环境负担。 - 时间管理：禅修提高专注力，更高效地平衡工作与环保行动。 - 人际关系：慈悲心改善沟通，减少因气候问题产生的家庭冲突。 - 未来恐惧：无常教义帮助接受不确定性，积极面对挑战。 - 精神空虚：佛教修行填补物质追求无法满足的灵性需求。 - 行动动力：以菩提心为动机，使环保行动更持久和充满喜悦。 聚焦佛教的显宗和大乘视角，准提法的优点在于其简便易行和圆融性。准提咒语短小精悍，适合忙碌的现代人持诵，能快速净化业障、增强环保决心。它融合显密，既强调显宗的伦理行为如慈悲护生，又通过密宗的观想转化环境能量，为中年行动主义者提供灵性支撑，使环保不仅是外在抗争，更是内在觉悟的旅程。