英文原文
The way in which society is structured by age has changed radically over the past decade. International Monetary Fund statistics indicate that the number of senior citizens (over 65) will outnumber those under 15 globally, and, by 2050, 5% more people will be over the age of 80. The impact of this is already being felt around the world; highly developed countries in the west are facing a pension crisis, while intergenerational societies such as those commonly found in East Asia are facing economic stagnation as young people are increasingly called to care for a greater proportion of elderly relatives. Amid this, Buddhists will likely have a sanguine outlook; age has never been a challenge, or something to fear. Can this, however, be put to use in the modern world? At the core of the Buddhist approach to aging are the approaches set out in the Dukkhata Sutra. One analysis of the Buddhist approach to aging, published in the Oxford University Press, notes how much of the attitude towards aging in the west focuses around minimizing suffering. A fear of aging is often associated with loss; of friends, emotions, feelings, memories, and so on. The move into elderly years is associated with a loss of independence, change, and everything associated with that. In the Dukkhata Sutra, it is stated: “Monks, there are these three kinds of suffering. What three? Suffering caused by pain, suffering caused by the formations (or conditioned existence), suffering due to change.” This has long offered guidance to Buddhists, and helps to temper much of the uncertainty towards death. They help to reconceptualize life and its stages, and how, through staying in the moment, there is no age. Fear is one of the “poisons” managed by mindfulness. (When we remain mindful, fear is minimized, including fear of aging.) This helps in managing reactions to the challenges life throws up and retain positivity, whether that’s through the adaptations needed to find independence, or changing social networks. The idea that life and death are part of the same tract is quite well known even outside Buddhism. Modern teachings reaffirm that; in a question and answer with Geshe Damdul Namgyal, published by the Thubten Chodron, it was highlighted life is like a seed and the next life a sprout. Within this there is a key principle for Buddhists, and that’s staying active in later life. Now, more than ever, the world demands wisdom for younger generations. By continuing to be active, in the family and in the community, Buddhists have an invaluable opportunity to pass on wisdom to the next generation and ensure that their ‘seed’ becomes the next ‘sprout’. There is also a key aspect to clear in aging within the Buddhist community, and that’s caregiving to elderly relatives. As the World Tribune highlights, it’s a virtue within Buddhism to provide care to elderly relatives; it’s both a responsibility and an opportunity. Helping to continue that life-death continuity into the next life is an honor, and a fit way to commemorate a relationship. In China and Japan, The Sutra of Filial Piety remains extremely popular still, and especially among Buddhist apologetics. The focus on monasteries can mean that Buddhists focus less on the family home and more on tradition, but there is clear tradition also to show that duty. Furthermore, as Buddha said, according to Guide to Buddhism: “Having supported me I will support them in return.” This can expand out of the family, too. Volunteering and providing support to those relatives later in their life will ensure that tradition continues and, potentially, that when those individuals reach later life, they too will have that support. As with all religious tradition, practice is key – and so making sure that living link to the Sutra and its principles is retained is important. The world is growing older. There are a greater number of people living long past 65 as healthcare improves and society becomes more modernized. For Buddhists, who have a fairly level headed view on aging and death, this is an opportunity. By reinforcing the key lessons of the Sutra and principles of Buddhist lives, Buddhists can play a key role in informing and assisting this new society.
中文翻译
过去十年中，社会按年龄结构的方式发生了根本性变化。国际货币基金组织统计数据显示，全球65岁以上的老年人口数量将超过15岁以下人口，到2050年，80岁以上人口将增加5%。这一影响已在世界各地显现；西方高度发达国家面临养老金危机，而东亚常见的代际社会则因年轻人越来越多地被要求照顾更多比例的老年亲属而面临经济停滞。在此背景下，佛教徒可能持有乐观的看法；年龄从来不是挑战，也不是需要恐惧的事物。然而，这能否在现代世界中得到应用？佛教应对老龄化的核心在于《苦经》中提出的方法。牛津大学出版社发表的一篇关于佛教老龄化态度的分析指出，西方对老龄化的态度大多集中在减少痛苦上。对老龄化的恐惧常与失去相关；失去朋友、情感、感觉、记忆等。进入老年阶段与失去独立性、变化以及与之相关的一切联系在一起。《苦经》中写道：“比丘们，有三种苦。哪三种？由痛苦引起的苦，由形成（或有条件存在）引起的苦，由变化引起的苦。”这长期以来为佛教徒提供指导，并有助于缓和面对死亡的不确定性。它们帮助重新概念化生命及其阶段，以及如何通过活在当下，没有年龄之分。恐惧是正念管理的“毒药”之一。（当我们保持正念时，恐惧会最小化，包括对老龄化的恐惧。）这有助于管理对生活挑战的反应并保持积极性，无论是通过适应以找到独立性，还是改变社交网络。生命和死亡是同一轨迹的一部分，这一观念甚至在佛教之外也广为人知。现代教义重申了这一点；在与格西丹杜尔·南嘉的问答中，由图登却准出版，强调生命就像种子，下一世就像芽。其中有一个对佛教徒的关键原则，那就是在晚年保持活跃。现在，世界比以往任何时候都更需要为年轻一代提供智慧。通过在家庭和社区中继续活跃，佛教徒有一个宝贵的机会将智慧传递给下一代，并确保他们的“种子”成为下一个“芽”。在佛教社区中，老龄化还有一个关键方面需要明确，那就是照顾老年亲属。正如《世界论坛报》所强调的，照顾老年亲属是佛教中的一种美德；这既是责任也是机会。帮助延续生死连续性到下一世是一种荣誉，也是纪念关系的一种恰当方式。在中国和日本，《孝经》仍然非常流行，尤其是在佛教护教学者中。对寺院的关注可能意味着佛教徒较少关注家庭，而更多关注传统，但也有明确的传统表明这一责任。此外，正如佛陀在《佛教指南》中所说：“他们支持我，我将回报他们。”这也可以扩展到家庭之外。在亲属晚年时志愿服务和提供支持将确保传统延续，并可能在这些个体进入晚年时，他们也能得到支持。与所有宗教传统一样，实践是关键——因此确保与经典及其原则的生活联系得以保留非常重要。世界正在老龄化。随着医疗保健改善和社会现代化，超过65岁的人口数量越来越多。对于对老龄化和死亡持有相当冷静看法的佛教徒来说，这是一个机会。通过强化经典的关键教训和佛教生活的原则，佛教徒可以在告知和协助这个新社会中发挥关键作用。
文章概要
本文探讨佛教如何以积极视角看待老龄化，将其视为现代社会中的力量。文章基于《苦经》等经典，分析佛教对老龄化的态度，强调通过正念减少对老龄化的恐惧，并提倡在晚年保持活跃，以传递智慧给下一代。文章还讨论照顾老年亲属作为佛教美德的重要性，以及《孝经》在东亚文化中的影响。最后，文章指出佛教徒可以在老龄化社会中发挥关键作用，提供智慧和指导。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容：这篇文章说，现在世界上老年人越来越多了，但佛教徒不怕变老，因为他们觉得年龄不是问题。佛教教我们不要害怕，要活在当下，这样就不会担心老了会失去什么。老年人可以继续活跃，把智慧传给年轻人，就像种子长成新芽一样。照顾家里的老人也是很好的事情，能帮助他们在下一世继续生活。所以，佛教徒觉得老龄化是个机会，不是麻烦。
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：从显宗和大乘视角看，本文强调的《苦经》和《孝经》体现了佛教对老龄化的慈悲与智慧。在《显密圆通成佛心要集》的视角下，老龄化可视为修行的一部分，通过准提法等密宗实践，能转化对时间的恐惧为菩提心动力。显宗注重经典教义，如本文提到的正念减少恐惧，与准提法结合，可加速觉悟进程。大乘佛教强调利他，本文提倡的传递智慧和照顾老人，正符合菩萨道精神。准提法的优点在于其简便易修，能帮助修行者在老龄化中保持清净心，超越生死执着。
在修行实践上可以应用的和可以解决人们的十个问题：1. 减少对老龄化的恐惧，通过正念练习保持内心平静。2. 增强家庭关系，通过实践孝道改善代际互动。3. 提升社会参与，鼓励老年人在社区中活跃贡献智慧。4. 培养慈悲心，通过照顾他人深化修行。5. 应用准提法咒语，在日常中净化业障，增强福报。6. 学习经典如《苦经》，理解生命无常，减少执着。7. 实践活在当下，避免对未来老龄的焦虑。8. 通过冥想增强专注力，应对年龄带来的身体变化。9. 参与佛教团体活动，获得社会支持和灵性成长。10. 将老龄化视为修行机会，加速成佛道路。