Content
3 Preface - Rector
4 Tentative Program
6 Key Note Speakers
Guest Speakers
Name of articles and writers
Topic 1 : Compassionate Application
Topic 2 : Concept and Theory
Guest Speakers
2
Preface oooooooooooooooooooooooo oooooooooooooooooooooooo oooooooooooooooooooooooo oooooooooooooooooooooooo
3
International Seminar on the occasion of MCU 130 Year Anniversary
organized by Graduate School and International Buddhist Studies College (IBSC)
Theme: “Buddhism in the Digital Era”
Venue: Mahachulalongkornrajavidyalaya University (MCU), Wang Noi, Ayutthaya
Program: 15th – 16th September 2017
15th September 2017 08:00 am
Arrival of participants at MCU Conference Hall - Registration
08:30 am
Opening Ceremony - The Most Ven. Prof. Dr. Phra Brahmapundit, the Rector of MCU, arrives at the MCU Conference Hall - The Most Ven. Prof. Dr. Phra Brahmapundit leads the congregation in Paying Homage to the Triple Gem - Ven. Prof. Dr. Phra Rajapariyatkavi, Vice Rector for Academic Affairs, delivers the background report of the conference - Keynote Address by The Most Ven. Prof. Dr. Phra Brahmapundit, Rector of Mahachulalongkornrajavidyalaya University on “Buddhism in the Digital Era”
10:00 am
1st Round-table discussion on “What are the problems facing humanity with increased information technology in the Digital Era?”
11.30 am
Luncheon IBSC - 2nd Round-table discussion on “How can humanity survive and grow in the Digital Era utilizing Buddhist teachings?”
4
01.00 pm
Graduate School - Panel Discussion on “Buddhism in the Digital Era” - Certificate distributing and closing ceremony by Ven. Dr. Phramaha Somboon Vuddhikaro, Dean of Graduate School
05.00 pm
End of first day
International Seminar on the occasion of MCU 130 Year Anniversary
organized by Graduate School and International Buddhist Studies College (IBSC)
Theme: “Buddhism in the Digital Era”
Venue: Mahachulalongkornrajavidyalaya University (MCU), Wang Noi, Ayutthaya
Program: 15th – 16th September 2017
16th September 2017 08:30 am
Arrival of participants at MCU Conference Hall - Registration (separated in 2 rooms for paper presentation)
09:00 am
Speech by Guest Speaker - Room 1 : Prof. Dr. Hwang Soonil - Room 2 : Prof. Frank Hoffman
09:30 am
1st Session of Panel Discussion on “Buddhism in the Digital Era” in 2 separate room - Room 1 : Compassionate Application - Room 2 : Concept and Theory *5 speakers for each room/ 15 minutes inclusive of Q&A for each
11:00 am
Luncheon
01:00 pm
Speech by Guest Speaker - Room 1 : Ven. Dr. T Dhammaratana - Room 2 : Prof. Dr. Pataraporn Sirikanchana
01.30 pm
2nd Session of Panel Discussion on “Buddhism in the Digital Era” in 2 separate room - Room 1 : Compassionate Application - Room 2 : Concept and Theory *5 speakers for each room/ 15 minutes inclusive of Q&A for each
03.00 pm
Tea/coffee break
03.30 pm
3rd Session of Panel Discussion on “Buddhism in the Digital Era” in 2 separate room - Room 1 : Compassionate Application - Room 2 : Concept and Theory *5 speakers for each room/ 15 minutes inclusive of Q&A for each
04.45 pm
End of seminar
5
Key Note Speaker The Most Ven.Prof.Dr. Phra Brahmapundit (Prayoon Dhammacitto) - Thailand -
6
Guest Speaker Ven. Dr. T Dhammaratana - France -
7
Guest Speaker
Prof. Dr. Hwang Soonil - South Korea-
8
Guest Speaker
Prof. Frank Hoffman - USA / Hong Kong -
9
Guest Speaker Prof. Dr. Pataraporn Sirikanchana - Thailand -
10
Speaker
Ven. Ariyavaᚃsa - Myanmar -
The Impact of News Media on Buddhism in the Digital Era: A Case Study of Myanmar Buddhist Society and News Media All over the world today the role of digital news media is a vital means of technology in spreading news and information. Buddhism has been affected by the digital media in the modern era. News media can have a great contribution to the development of Buddhism or it can criticize and humiliate Buddhism. Recently, news media strongly attacks the Myanmar Buddhist society. Freedom of expression has a right to talk about concerning issues, however, there still need to be a responsibility to get and convey correct information in digital media. There are many stories in the media which do not have correct information on the Myanmar Buddhist society yet claims that the people of this society are a kind of terrorists. The main problem
is a wrong attitude of the reporters leading to the acceptance of incorrect information and unethical reporting. According to the Buddha’s teaching, right attitude is one of the fundamental factors in investigating the truth. The main objectives of this small paper are to explore the code of journalist ethics and how it can integrate with the Buddha’s teaching, and to find the cause of why news media presents fake news about the Buddhist society in Myanmar. Finally, the researcher would like to find the solution to have right attitude and right speech as a fundamental solution to this problem.
11
Speaker
Ven. Hak Sienghai International Theravada Buddhist Missionary University
Socially
Engaged Buddhism in Cambodia: Social Value and Welfare
With its vitality in regions around the world, world peace and social harmony begins with the Buddha’s teaching in which we train our inner world and our outer world for positive peace. By positive peace we mean addressing the underlying root-causes of human suffering and conflict. It was during the tumultuous times in Cambodia when the Venerable Maha Ghosananda (1927 – 2007) encouraged the Sangha (Buddhist monkhood) to find the courage to “leave [their] temples (pagoda, wat) and enter the temples of human experience, temples that are filled with human suffering.” Maha Ghasannada was referencing the need to preserve an over 2560 year old Buddhist tradition of investing humanity in order to develop a peaceful and harmonious world. As such, the term "Socially Engaged Buddhism" refers to the active involvement of Buddhist monks in society in order to reverse the scourge of direct, structural and cultural violence in society. It urges Buddhist leaders to strengthen their ongoing noble missions to cultivate mindfulness and promote a path of non-violence, equanimity and sustainable social development programs as a valued and morally correct roadmap to positive peace. With its increasing vitality in regions around the world, Buddhism and the Four Noble Truths and Eightfold Path offers valuable
12
relief and guidance at a time when peace and social harmony seems to be a deferred dream for the marginalized and rejected segments of society. As Buddhism and the Sangha recover from near expungement, socially engaged Buddhist in Cambodia are heeding Maha Ghosananda’s advice to find the courage to enter the temples of human experience and suffering. This has been best illustrated in the creation of various Theravada Buddhist-led peace-building organizations, most notably Buddhism for Education of Cambodia (BEC). Therefore, by promoting the moral and ethical use of the Four Noble Truths and Eightfold Path in post-conflict Cambodia, BEC is recognized as a valuable carrier of positive peace through its five peace-building programs: Youth Education, Prisoner Education, Media Dhamma Talks, Children Sponsorship, and Caring for the Poor and Aging. It is through socially engaged Buddhism where non-governmental peace-building organizations like Buddhism for Education of Cambodia aim to address the underlying root-cause of direct, structural and cultural violence.
Speaker
Nadnapang Phophichit
Technology and Teenagers: Dissemination of Buddhism in the Digital Era Society develops rapidly as many forms of useless entertainment attract younger generations. Adolescence is an important period of rapid development. However, too few of us are paying attention to how our teenagers’ use of technology and how it is affecting them. Peer acceptance is a big thing for adolescents and many of them care about their image. Add to that the fact that teenagers today are getting actual polling data on how much people like them or their appearance via things like “likes” on social media. They can spend hours pruning their online identities trying to project an idealized image. Adolescents have always been doing this, but with the advent of social media they are faced with more opportunities—and more traps—than ever before. How can we instruct the youth to become aware of the dangers of temporary pleasure and how to lead them to the spiritual life instead of materialistic life; these are the important tasks for Buddhist
propagators as the youth needs the light of wisdom. In the Digital Era, internet development brings people around the world together. As Buddhist propagators, we should take advantage of modern technology to provide younger generations with opportunities to get in touch with Dhamma through modern technology. Disseminating the teachings of the Buddha stabilizes society and purifies the mind of teenagers. Teens especially hold a lot of potential for personal growth as it is the age of discovery. The ideal of Buddhism can be transmitted to younger generations. As Buddhist propagators, we could help establish the Dhamma path for them to follow with right view to overcome peer pressure and other difficulties in order to live peacefully within society.
13
Speaker
Dr. Fa Qing Lecturer IBC
A renewal of the mindfulness on breathing from Abhidharma traditions to solve problems in the Digital Era A renewal of the mindfulness on breathing from Abhidharma traditions to solve problems in the Digital Era Information technology in the Digital Era creates two types of problems: 1). unhealthy life style caused physical problems when people spending too much time on smart phone or sitting in the front of screen. 2). Mental problems such as internet addition, smartphone addiction. This paper explores Buddhist teaching on mindfulness of breathing (ānāpānasati) in the Visidimagga and Sarvāstivāda Abhidharma which can help us to solve above problems. It argues that the “yoga” methods found in the Visuddhimagga can solve physical related problems, such as, “the sitting position with the thighs fully locked,” “having placed the upper part of the body erect with the eighteen backbones resting end to end.” Apart from Visuddhimagga,
14
this paper argues how this kind of sitting (legs folded crosswise) will benefit our health from Sarvāstivāda and Mahāyāna sources. The paper argues that to avoid problems such as internet addiction, we should direct our youth to practice Buddhist meditation by using simple and effective instruction. Vipassana meditation instructed by modern Theravāda teachers is effective. However, the eight methods/stages of mindfulness of breathing in Visuddhimagga and Six Methods in Sarvāstivāda and Mahāyāna tradition will be the main key to solve these problems. For beginners with distracted mind, counting breathing is a good start. Facing humanity with increased information technology in the Digital Era, we can find the purpose of our file and have confidence in ourself by practice Buddhist meditation. Buddhist meditation will lead us to a blissful abiding (sukhaṃ viharati).
Speaker Ven. Mahakachchakodiye Pangngasekara Bhiksu University of Sri Lanka, Anuradhapura
The Study of activities of Sri Lankan Monks (Bhiksu) at Digital Era Buddhist Monks (Bhiksu) are an ascetic group of the dispensation of the Buddha (Buddha Sāsana) living a simple life (sapatta bharōwa pabbajjā) in order to extinguish all suffering and attain Enlightenment (Sabba Dukkha Nissarana Nibbāna Schchi karanattāya). They investigate the unwholesome qualities of existence including: Sakkāya Ditthi (belief in self), Vichikichchā (doubt about the teachings), Sīlabbata Parāmāsa (attachment to rites and rituals), Ragā (lust), Dvèsā (hatred), Mōha (ignorance), and Māna (conceit). The Bhiksu’s duties are the exposition of the doctrine (Dhamma) for the lay people. The lord Buddha advised the first pupils at the Migadaya Monastery to learn Dhamma and share it with others. This included: Preaching Dhamma, getting involved in Dhamma Discussions, writing of the Dhamma and Literature, protecting of the Buddha Sāsana and developing people’s lives spiritually and physically. In the Digital Era, Bhiksu use technology for
preaching doctrine instead of using the traditional system. They attempt to p ropagate doctrine around the world using Television, Broadcasts, Internet, Face book, YouTube and other social media but they have to protect their religion, nation, culture and county too. Hence, many challenges are ahead of them. As a result Sri Lankan Bhiksu have to use technology to outmatch the challenges. The aspirations of this research are to recognize all demands required from the Bhiksu and how they can use technology to fulfill those demands. Aims of the study are to recognize who the Bhiksu are, their activities according to the Lord Buddha, study of the disciple’s role, identify changes of Sri Lankan Bhiksu during the Digital Era, how Sri Lankan Bhiksu protect virtues in Sri Lankan society and develop the spirituality of the people, how they use technology and how the Sri Lankan Bhiksu are contributing to social development.
15
Speaker
Zhang Jingting IBSC Ph. D Student
How to Face the Smartphone Addiction? From the Perspective of Buddhism With the rapid development of electronic technology, the smartphone has become an indispensable device which supplies an immense amount of convenience. However, due to the overuse of smartphones, people are increasingly indulged in the virtual world and cannot extricate themselves. What is more serious, many people, especially the young, appear to have symptoms of smartphone addiction, “nomophobia”. This paper analyzes the positive influences and negative effects of smartphones and then analyzes the causes of smartphone addiction. A solution will then be presented from the perspective of Buddhism. The reasons for smartphone addiction include inner causes of the addicts
16
themselves along with the impacts of the external environment. This paper mainly focuses on individual reasons. Proposed solutions will combine the Buddhist theory of dependent origination (paticca-samuppāda) and threefold training (sikkhā) with cognitive-behavior therapy (CBT) and mindfulness-based cognitive therapy (MBCT). The aim is to help smartphone addicts to achieve self-treatment in their daily lives, thereby reducing their psychological attachment on smart phones. Finally, based on the example of smartphone addiction, this paper further suggests for people to live a natural and balanced life in the digital era through practicing Buddha Dhamma.
Speaker
Ven. Neminda IBSC Ph.D Student
Lack of Spiritual Progress and Human Etiquette in Myanmar In the modern day, technology is quickly advancing human connectivity around the world. This is evident from everyday devises such as the cell phone, computer and micro phone. Even now I use a computer to write this article. Most of the people in the world have to use technology in their lives. Although this increases the social aspect humanity, we have a lack of spiritual substance. This process is material without spiritual. People are using technological material in their economic, educational and political education. Can we explore these factors without losing spiritual progress and human etiquette to maintain our honestly, harmony, compassion and loving-kindness in the human
society? The Buddha’s teachings described material and spiritual progress and which one is the most important in our lives. Therefore, In order to solve the losing spiritual progress, we have to practice compassion, harmony and to share this knowledge by using technological materials. Technology cannot make people lack spiritual substance but users can make fake information easily from technology. So, we need to share information with right view and thought when using social networks. This article purposes Buddhist teachings as a way to solve the lack of spiritual progress and to maintain human etiquette in the human society. 17
Speaker
Ven. Kudawawe Somananda Bhiksu University of Sri Lanka
Utilizing Buddhist Teachings for the Growth and Survival of Humanity in the Digital Era The purpose of this research is to show the utilization of four categories of teachings found in the ‘Discourses on SuccessGenerators’ (Maṅgala Sutta) for the growth and survival of humanity in the Digital Era. In the Digital Era, human beings are faced with many challenges as they are lacking in some background in ethical roots. Buddhist teachings pave the correct way to overcome those challenges in a successful manner. Among the factors reflected in the ‘Discourses on Success-Generators’, the Digital Era is specially connected with the advanced technology that has immensely been developing over past years, and will continue to improve in unpredictable proportions. Gaining the knowledge on the related field of the technology has become significant for the survival of humanity in the Digital Era. Buddhism directs human beings to gain vast knowledge with the practical aspects therein, and shows how to deal with them. Human beings in the Digital Era should invariably be enriched with Buddhist ethics
18
while creating and shaping their characters with discipline, and should avoid the malpractices of the technology for the survival of the humanity in an appropriate manner. ‘Vastness of learning, Erudition together with skills, Perfect discipline in conduct and Living in an appropriate area of residence’ are very significant for the growth and survival of humans in the Digital Era while dealing with the various kinds of problems arising due to digitalization. Vastness of learning and skills based on wisdom in various spheres are necessary for the growth and survival of man. If man living in the Digital Era does not utilize them with discipline, they can be destructive for human kind. If the vast learning and skills are properly utilized with discipline, pleasant era for humanity can arise. Only in this way can human beings reside in a peaceful and pleasant manner. This research will explore the possibility of utilizing those doctrinal matters for the growth and survival of the humanity in the Digital Era.
Speaker
Kanchana Horsaengchai IBSC Peace Studies
Spreading Buddhism in the Digital Era Today we live in one of the most advanced technologically era of human history and civilization. The recent surge of technological inventions and digital communication has changed the world dramatically. However, our dependency on intelligent machines especially on Computers and Smart phone has given the rise on the pros and cons of Artificial intelligence (AI) referring the potential future threats and how we may improve the chances of acquiring more benefits while preventing all possible risk. The recent inventions on self driving car, digital personal assistant Siri and Google, now has given a greater glimpse on how the artificial intelligence can be a powerful tool for maximizing the life experiences in a positive way. With all the advent of information technology, how the digital media has been used to spread Buddha’s teachings and how it has impacted on individuals, community and collective practices without discussing about caste, creed and religion by just being a digital religion or so called cyber dharma. Buddhism
has always carried its portable sanctity within itself which allowed it to adjust within all sorts of cultural diversity and spread far and wide. The thoughts are imbibed by people all around the world ever before, however, there are rituals and practices which are challenged and supported by large people come forward to share and discuss the core teaching of Buddha virtually. It is hard to say that how the technology will shape the religion and how the general people will perceive it. This paper will explore the various facets of technological advancement of last centuries and how does it impact on the social, cultural and religious practices of a global citizen and what Buddhism has to offer to all of the humanity for developing a peaceful and mindful society.
19
Speaker
Ven. Kapil IBSC Ph. D Student
Demeanor in the Digital Age What are the problems facing humanity with increased information technology in the Digital Era?
misunderstanding and lead to war and annihilation of our earth.
The problems facing humanity with increased information technology in the Digital Era includes misuse by people leading to deception and causing people to be used. New technology which is tangible and seen by the naked eye can be used in daily life. However, once we focus on the outside world too much there will be less morality and patience. For example, to create such innovations one needs manpower which can be used by force, compelling workers to work day & night without having rest. In the age of the internet data and news are spread around the world like a wildfire. If the information is false, this may cause grave
How can humanity survive and grow in the Digital Era utilizing Buddhist Teachings? The Buddhist teachings of the 5 precepts for layman can be used to control one’s demeanor from evil deeds. Anapanasati meditation while sitting properly will refresh the mind. One can also research and scrutinize the Abhidhamma, which is pure and natural truth. With these teachings one gains shame and fear of sin.
20
Speaker
Petcharat Lovichakorntikul Stamford International University
Spiritual Development: The Practical Buddhism in Kengtung People around the world are all looking for happiness. It is not easy to define the word “happiness� much less make the meaning acceptable for all people but for the purpose of this paper, happiness can be described as a state of being without stress, including the modern stress of the digital era. Most people from developed countries who have a good education have high technology equipment that easily connects them with the whole world at the tip of their fingers. However, many of these people come to the orient searching for something missing from their lives. Some of them are fascinated with the natural beauty and touched by the generous hearts of eastern people.
Kengtung is a good example of this simpler lifestyle. People who travel to Kengtung can explore the lifestyle of local people including their faith, beliefs and culture as it relates to Buddhism. Kengtung people seem to be truly happy without the stress of the digital era. Hence, Kengtung is a region where individuals are able to practice Buddhism and attain the inner happiness for the better quality of life.
21
Speaker
Ven. Eindarvudha IBSC Ph. D Student
The Endorsement Criteria of Buddhist Canonical Texts in the Digital Era: Special Focus on Disciples Expounded Doctrines Nowadays, there is a lot of misinformation on how to apply Digital Tools to propagate Buddhism which leads to incorrectly translating the doctrines of Buddhism. After the Buddha attained Enlightenment, the Buddha expounded the teachings for Forty Five Years to be followed and practiced in order to overcome the round of rebirth and understand and penetrate the Four Noble Truths for all beings. After the Buddha passed away, the Venerable Mahā Kassapa presided over the First Saṃgha Council attended by five hundred arahants with the aim to preserve the Teachings. In the Tipitaka, although there are many Doctrines expounded not only by the Buddha Himself but also by His Disciples, the entirety of the Doctrine was called Buddhabhāsitasuttas. Here, the researcher would like to mention seven kinds of Sāvaka: Bhikkhu: Monks, Bhikkhunī: Nuns, Sāmanera: Novices, Upāsaka: Laymen, Upāsikā: Laywomen, Deva: Deities and
22
Yakkha: Ogres because there are seven kinds of beings that the Doctrines were expounded to. In the age of the digital era, how can we apply the Buddhist Canonicity and make sure it is in its pure form of the first council? The foremost endeavor intends to authenticate and scrutinize varies concepts including: Monks, Disciples, First Council Doctrines. Once these concepts have been investigated, a discussion on how the doctrines can be represented in the Digital Era. Preserving the whole doctrine in the modern era will also be discussed as the number of Buddhist Canonical Texts is very extensive and this massive amount of information can be lost and forgotten easily.
Speaker
Chompoonuch Changcharoen IBSC Ph. D Student
Happiness in the Digital Era: Buddhist Meditation In the Digital Era, humanity depends on technology in every aspect. Humans spend most of their time obsessed with digital devices, becoming interested in phones over family and near ones. And within their mind, they remain fascinated and attached to external factors until they feel that can’t have happiness in daily life if they lack these advanced communication tools. How can humanity survive and grow in the digital era? One must practice meditation regularly to make peace within the minds. Moreover, a Buddhist pursues happiness by means of knowledge and practice to achieve mental equanimity, a higher type of happiness than the material world
can provide through digital devices. In Buddhism, equanimity, peace of mind, is achieved by detaching oneself from the cycle of craving (taᚇhÄ ) that produces suffering. So, the practice of meditation will give them the wisdom to distinguish between happiness by dependence on technology and inner happiness. The propagation of Buddhism and guidance of meditation according to the teachings of the Buddha will make the digital society happier. Humans will be aware of how to use technology consciously which can bring about world harmony and the way of living a peaceful life. 23
Speaker
Ven. Pandava IBSC Ph. D Student
Significance of Seven Factors of Enlightenment (Bojjhaṅga) in Relation to Skillful Time Management and Abstaining from Social Media Addiction Significance of Seven Factors of Enlightenment (Bojjhaṅga) in Relation to Skillful Time Management and Abstaining from Social Media Addiction
media addiction.
The seven factors of enlightenment (bojjhaṅga) are: l) mindfulness (satibojjhaṅga or sati), 2) investigation Social networks expand their number of (dhamma -vicaya/pannā), 3) energy users due to the demand for entertainment (viriya), 4) joy (pīti), 5) tranquility rather than informational knowledge, (passaddhi), 6) concentration communication and news updates. Those (ekagattā), and 7) equanimity (upekkhā). who are between ages 16 and 24 have an They remind practitioners to rid average of more than six social media themselves of social media addiction, accounts, while those between 35 and 54 abnormal behaviors and negative habits average four or five accounts. Even those due to digital technology. The seven 55 and over averages about three factors of enlightenment can also be accounts. As a result, problems of wasting utilized to cleanse one's mind in order to time and money increases in the digital obtain physical and mental well-being. era, therefore this paper will propose how the practice of the seven factors of enlightenment is significant to improve skillful time management and heal social
24
Speaker
Milada Polišenská Chulalongkorn University
Transcending towards new identity perceptions in 21st Century and Buddhism
The European Union is experiencing a serious crises which have deep and multifaceted roots. The governments are trying – mostly unsuccessfully – to formulate a solution to fundamental problems for present and future: preserving a quality of life while securing sustainable development. This strategy consists of a number of components.
perspectives, however, as the deeply rooted stereotypes often have a strong charisma. The ageing of population contributes to the preservation and vital force of many of these stereotypes.
National identity represents a significant source and scale of values. They are linked - with considerable conservatism - to memory, stereotypes, images and emotions as well as to the ways in which they are conveyed.
My interest to participate at the conference Buddhism in the Digital Era reflects a refocusing of my research (originally Diplomatic History and Central and Eastern European history) and expanding my work towards innovative and larger areas in which Buddhism plays an increasingly important role.
There is an increasing demand for new narratives. The reconsidered and rewritten narratives have difficult
My paper intends to focus on selected issues related to national identities and to see whether buddhism could contribute to their understanding.
25
Speaker
Chandana Namal Kumara Malaysia
The rise of televised dhamma speakers and changing dynamics in the traditional monk-laity relationship The rise of televised dhamma speakers and changing dynamics in the traditional monk-laity relationship The Buddha is believed to have dispatched the first batch disciples instructing them to walk individually and share the dhamma for the welfare of human and divine beings. This historical briefing by the Buddha inspired his disciples to become foot-soldiers of the dhamma for many centuries. The monk-laity relationship entrenched in Theravada Buddhist societies was certainly a mutually beneficial achievement of this approach to disseminating the dhamma. However, with the digitalization of human interactions this ancient relationship model seems to be going through a testing time. Increased usage of television and digital media has presented a challenge (one might be tempted to call it an opportunity) to the way dhamma was disseminated traditionally in Buddhist societies like Sri Lanka, Thailand and Myanmar. The premature insertion of digital media into these pseudo-industrialized societies (the sight of telecommunication towers in the middle of paddy fields is a telling symbol) seems to have catapulted the monk-laity relationship into cyber space where dhamma talks are recorded, edited or televised live and audience can choose
26
to listen, pause or stop the “dissemination” of the dhamm. Monks – dhamma speakers – are inevitably elevated to status of media personalities blessing (or perhaps cursing) them with popularity, signifying a personality culture similar to reality TV personalities of the day, and seemingly creating pressure to live up to (not monastic ideals) media requirements such as physical appearance and popular materials in dhamma talks. The public tends to become obsessed with anything trending and televised dhamma speakers are no exception. This shift from traditional face-to-face relationship to digital, televised interface seems to have alienated public from traditional monastic cultural space weakening the monk-laity relationship. Both monks and laity seem to be underprepared for the arrival of new media and the absence of a discussion within the Buddhist community is worrying. This paper hopes that in-depth interview conducted for a case study on psychology of religion in Sri Lanka can shed more light on this emerging phenomenon uncovering some psychological and social dynamics in this age-old relationship in the age of digital technology.
Speaker Kar Lok, Ng (Ding Quan 定泉) IBSC Ph. D Student
Development Planning of Artificial Intelligence for Social Benefit Directed by Pure Lands Doctrines
Within the last several years, artificial intelligence (AI) has been the biggest topic in the digital world or in the real one. Inventions using AI technique show that machines with self-learning ability is coming to their era. However, despite of all the advantages they bring, the rise of the machines has worried many people. The major problems the society most concerned about are: 1. Unemployment: AI is eating up job opportunities and how should the society deal with a sudden vast increase in unemployment? 2. Misusing in violence: how can we avoid AI technique being used in harming and killing like military weapons or terrorist attacks? 3. End of human race: how can we protect human away from a possible intelligence machine overthrow as their intelligence could be growing much advance than human? Inspired by the Pure Lands doctrines in Mahāyāna Buddhism, the writer found that the great wishes and detail creations of Buddha Amitābha and Bhaiṣajya might direct the way in setting up a development planning for AI that can benefit the society. Four stages are drafted here: (i) Social Valuing: aims at helping AI to learn its
value which is to provide benefit to all mankind but not just for a certain group of people or itself. This is the key to avoid problem 2 and 3; (ii) Social Welfare: aims to provide supports through AI automation technique in aspects of food supplies, emergency medical services, educations, housings, elderly caring, public transportation, and many others that are related to physiological needs free of charge. This will help in lower down the cost of living and reduce the difficulties when problem 1 exists. (iii) Social Perfection: aims at serving the public in all possible aspects by AI automation free, especially in all kinds of medical services which usually cost the most. (iv) Social Spiritualization: aims to provide environment for people to learn and practice so as to acquire knowledge for maintaining the society or build up their own spirit and wisdom. This is the most effective way to fight against problem 2 and would have side benefit for problem 1 and 3.
27
Speaker
Chanida Wongchanglor IBSC Peace Studies
The Nomophobia The increased information technology in this Digital Era is now widespread in the lives of people across the world. These technologies are in various aspects such as smart phones, internet, personal computers etc. and these technologies rapidly change and play a major role in our daily life to ease our living. Technologies make the world smaller through information technologies while unconsciously setting apart human relationship causing a big change in their Moral Value of being modernized. Nomophobia is a proposed name for the phobia of being out of cellular phone contact. The symptoms and diagnostic of such nomophobia are: anxiety, respiratory alterations, trembling, perspiration, agitation, disorientation and tachycardia, depression, panic, fear, dependence, rejection, low self-esteem, loneliness. Currently, there are promising treatments include cognitive-behavioral psychotherapy and combined with pharmacological interventions. Treatment using tranylcypromine and clonazepam were successful in reducing the effects of nomophobia. Moreover, the addition phenomenon shall drive people to the risk of trigger finger, neck and back pain, precocious premature bone pillow and obesity.
28
The alternative healing tools for such nomophobia symptoms may be channeled to various Buddhist teachings. The most popular are the Four Noble Truth i.e. Dukkha, Smudaya, Nirodha, and Magga. Also, people may deliberately consider the problems incurred and utilize the principle of yonisomanasikÄ ra to survive in this digital era. Their smart wisdom shall refrain them from any addition to the information technologies. Obtaining more consciousness through meditation shall create right mindfulness of their smartphone usage. Last but not least, one of the best solutions is to come back to nature, using natural resources with less technologies, living in peace and building peace in the society with direct contact among people.
Speaker
Yodhakandiye Ariyawansa Thera University of Kelaniya
Buddhism in Conquering the Challenges faced by Youths Young people are the lifeblood of any ethnic group. According to the United Nations Educational, Scientific and Cultural Organization, ‘young people are the fountain of thoughts for the innovation’. They live with thousands of yearnings and ambitions. To conquer those goals they have to face variety of challenges. These challenges can be elaborated in terms of three categories: psychological challenges, physiological challenges and sociological challenges. Since Religion has been leading to both mental and material developments of the individual, it has a responsibility towards this issue. Therefore, the objective of this research is to investigate the utility of religious concepts to conquer those tasks of the young people. Establishing self-confidence is the most effective remedy, which can be practiced in religions. On the other hand, if the young people do not achieve their goals through
challenges, they will collapse into repentance. Buddhist literature teaches that, “They who have not observed proper discipline and gained wealth in their youth languish in their old age, like old herons in a lake without fish and repent pondering over their past, like f allen arrows on the ground”. The purpose of this research is to investigate how religious thoughts and its cultures are significant to establishing self-confidence among young people. The comparative methods applied in this study are the primary resources, prepared discussions with Buddhist young people from twenty to thirty-five years old.
29
Speaker
Dr. Samantha Rajapaksha Nakhonsawan Buddhist College
Do virtual reality gamers produce bad Kammas? Virtual reality gaming is a seemingly real situation where a person can experience being exposed to a three- dimensional environment and interact in a virtual world. A question arises if killing in this virtual reality, or any other deeds that would be considered unwholesome in the real world, are these deeds themselves unwholesome. In Buddhism unwholesome deeds are strictly discouraged as they produce bad Karmic forces. What is the moral basis of the unwholsome activities in the virtual reality world? Is there a distinction between a simulated real life situation and real life situation? The former is representation of the virtual reality digital world. The Buddhist scriptural sources disclose five conditions that must be
30
fulfilled in order to kill a living being. What if a sniper-role in the virtual reality world would fulfill these five conditions? Is it stealing of somebody’s property if it is done in virtual reality? As there is no real person that is being stolen from, is this act wholesome or unwholesome? Further, three primary taints which trap sentient being in SaᚃsÄ ra are not produced due to the exposure of the virtual world. This paper investigates virtual gamers and their psychological processes and interpretations of their actions in the virtual world within the context of basic Buddhist ideas.
Speaker
Venerable Thích Quảng Tịnh Ho Chi Minh National University
Vietnamese Family of Buddhists in the digital era In the Digital Era, the human beings are facing many stresses, because of the huge amount information. Facebook, Twitter, Blogs and thousands of online newspapers are catching people’s attention all the time. Many children are so dependent on games that they can kill parents or relatives easily just for a little money to continue gaming. Many children have dropped out of school for games; as a result, youth crime rates have increased. Students and officers have spent so much time online that they can fall into an uncontrollable state; for example, it’s hard to distinguish the real life from online life. Internet is like an ocean, it’s so harmful for uncontrollable users, especially youth; but there are many
benefits for intelligent users. Using internet as means for looking up essential and updated information for studying and researching but not to be addicted to internet is essential. The Buddha says that although his teachings are so marvelous for beings to escape from suffering and sorrow, it should be considered as a raft for cross the river. Using internet effectively for spreading the Buddha teachings is a growing tendency for many famous Buddhist monks, Buddhist temples and Buddhist associations. Buddhists Vietnamese Family is one of these symbolic examples.
31
Speaker
Ven Hui Chen IBSC Ph. D Student
Deference to the Master in the Digital Era A master is considered to be essential in the success of one’s spiritual practice and Buddhism would say absolute deference to the master is the key to the success. However, such a traditional virtue has been greatly undermined by the explosion of information in the digital era. Nowadays, a practitioner of Buddhism, with a smart phone in his hand, is able to get answers to his one single question, much more than what he expects from his master, and his doubt towards his master could also be supported and strengthened by various opinions from different sources on the Internet, holding exactly opposite views against that of his master. Such replacement of the
32
master with digital data in the center position of one’s heart can lead to nothing but stronger self-attachment, thus failure in one’s spiritual practice. However, total criticism and denial of digital application within the Buddhist community is neither necessary nor possible. Therefore, it is strongly advisable one should make teachings from the master prior to the information from the digital products and the Internet. One is only safe in his practice when his access to the digital sources is under the guidance of the master.
Speaker
Patcharin Hanwongburana IBSC Peace Studies
How can Buddhism survive in a fast moving digital era? Application We are in the era of digital trends replacing old analog tech. The World is getting smaller by way of social media in this new high tech world. Human s are keen on the touch of technology rather than human touch. Humanity is interested in talking though mobile phone & living on their social media life searching information. Sometimes they receive too much information that can lead to misunderstanding. Too much information can bring difficulty to society. For example, arguing can occur among different points of view or due to conflict of interest. Thai society in digital era has a phrase for people who always use social media :"Sang-Kom-Gom-Nah (social ignore). We can make the
most of a fast digital era by utilizing the BuddhisstTeachings via digital technology. For example, the case of Phra Ajarn Suchart Apichato who gives sermons every day from 14.00 -16.00 to the public via social media to the audience of both Thai & Foreigners The New Digital Era has arrived, thus Buddhism has to try best to survive & grow in the digital era by using technology to expand Buddhist teachings.
33
Speaker
Sumedha Viraj Sripathi Ukwatta Sri Lanka
Universal Ethics of Information Technology Information technology is now ubiquitous in the lives of people across the globe. These technologies take many forms such as personal computers, smart phones, the internet, web and mobile phone applications, digital assistants, and cloud computing. In fact the list is growing constantly and new forms of these technologies are working their way into every aspect of daily life. These technologies are even opening up new ways of interacting with each other. Every action we take leaves a trail of information that could be recorded and stored for future use. As this data gathering becomes more automated and ever-present, we must ask who is in control of this data, what is to be done with it, and who will insure its accuracy. For instance, which bits of information should be made public, which held private, and which should be allowed to become the property of third parties like corporations? Questions of the production, access and control of information will be at the heart of moral challenges surrounding the use of information technology. Here we can begin to see how information technology can impact moral values. One might argue that this situation is no different from the moral issues revolving around the production, access and control of any basic necessity of life. But there is one major difference, if one party controls the access of some natural
34
resource, then that by necessity excludes others from using it. This is not necessarily so with digital information, it is non-exclusory, meaning we can all at least theoretically possess the same digital information because copying it from one digital source to another does not require eliminating the previous copy. Since there is no physical obstacle to the spread of all information, then there remain only appeals to morality, or economic justice, which might prevent distributing certain forms of information. Therefore, understanding the role of moral values in information technology is indispensable to the design and use of these technologies. The second starting point is a bit more philosophical in nature. Here we begin with the claim that information either constitutes or is closely correlated with what constitutes our existence and the existence of everything around us. This means that information plays an ontological role in the manner in which the universe operates. A standpoint such as this would place information at the center of concern for philosophy and this idea has given rise to the new fields of Information Philosophy and Information Ethics.
Speaker
Tran Thi Binh IBSC PhD Student
Social networking sites are webbased services, with large online communities like Facebook, MySpace, Twitter, Line, Instagram and Snapchat. These provide social networking services which bring people together all over the world by allowing them to get to know each other in an online environment. This interaction is likely to include families, friendship, romantic and group relations. With the help of networking families and friends can stay in touch more easily. Young people are increasingly using these services in connect with each other. Beside the benefit of using social networking, young people have to face many negative effects of social networking as it becomes their first priority, rather than the things that
should come first like school and family. They often portray themselves as someone they are not and this can lead to many things such as depression and suicidal thoughts. Social networking is a very powerful temptation that can become addictive. The lesson Buddha taught his son Rahula to be moral and control his mind through mindfulness can be used to educate the youth through becoming reflective of bodily, verbal, and mental actions. If actions would lead to self-affliction, to the affliction of others, or to both, that act shoul be given up.
35
Speaker
Bhikkhu Ratnajoti
36
Speaker
Jerd Bandasak Lecturer at Nakohn Swan Rajabhat University
ICTs: The Technology of The Self(less) This Article is trying to argue that the issues of Personal identity in philosophy of information is compatible with the non-self (Anatta) in Buddhism. I will show that the technological changes by ICTs have a profound impact on many philosophical aspects. According to Luciano Floridi, famous contemporary philosopher, he said that the impact of ICTs is the 4th Revolution(Floridi 2014), which means that ICTs have changed the way we understand the world and the understanding of ourselves. One philosophical concept effected by ICTs is Personal Identity. This article will provide in Sections. 1. The 4th revolution and Digital Era, I will show that how technological change of ICTs can leads to what Floridi called 4th Revolution, and this is the revolution of philosophical understanding. 2. ICTs and Personal Identity, is the survey of philosophical literature on personal identity, and I will show that ICTs have impact on philosophical issues on Personal Identity, such as self-representation, memory, embodied-experience. According to the debate on personal identity, there are both thoughts that, on one hand, the self-representation mediated by ICTs is not
genuine self because of it lacks of genuine self-identification elements, on the other hand there are philosophers who stated that Online Self(the ICTs mediated representation) has elements of genuine conception of self, Such as Floridi(Floridi 2011) and Hongladarom (Hongladarom 2011), they said that the Online Self is not bound to the body and the self is information. And I will defend the thoughts of Floridi and Hongladarom that the Online self, in some aspects, can count as genuine self-identification. 3. ICTs the Technology of the self and non-self in Buddhism, I will argue that, comparatively, Floridi’s self as informational understanding and Hongladarom’s Externalism aspect of identification is compatible with non-self(Anatta) in the fundamental concept of Three Marks of Existence(tilakkhaṇa). That is both philosophers said that there is identification of the self even in technological representation, but that doesn’t mean we have the permanent self. Self is the composition of information.
37
Speaker
Wang Dongcheng IBSC PH.D student
Chan Buddhism and Poetic Life: A healing Way in the Artificial Intelligence Era The rapid development of artificial intelligence will bring about a subversive change to human society. It has caused widespread concern and discussion in the community because it’s replacing a lot of human labor. People under high pressure of unemployment will enter a state of mental anxiety and spiritual crisis. Behind these anxieties and crises is a philosophical problem of existentialism: "how human beings should live". Chan Buddhism emphasizes that meditation practice should be one activity of daily life, which reflects a meaning of "poetic dwelling". This Buddhist practice focuses on the realization of the present. It’s a way to heal the
38
anxiety and cultivate a mind of peace. Firstly, this paper explores the poetic significance of Chan Buddhism then discusses the relationship between Chan Buddhism and life. This paper considers that in the artificial intelligence era meditation can used to create and maintain cultural meaning for the individual and reconnect the world in spirit.
Speaker
Kustiani Syailendra Buddhist College
DIGITAL MEETS DHAMMA IN AN ARCHIPELAGO COUNTRY (INDONESIA): BENEFITS AND CHALLENGES Indonesia is an archipelago country with Buddhist Communities spread out over more than 17.000 islands. Buddhist organizations in Indonesia are varied and they have their own types of work as well as activities. In coordinating their jobs and activities while being separated on different islands, they are being much helped by the existence of digital technology. Meeting, discussion, sharing photos of activities, collecting donation and many others activities are now coordinated by using digital media. Application such as whatsapp, facebook, instagram, twitter, and e-mail are some of digital tools that benefit Buddhist people in Indonesia in coordinating their Dhamma work. However, some problems have happened due to the misuse and misinterpretation of messages delivered using the digital technology. The misuse and misinterpretation of a message are the challenges in using digital tools when doing all kind of human activities including in
doing Dhamma works. Therefore, this paper will explore what kind of Buddhist teachings that will be able to reduce the misuse and misinterpretation in using the digital technology. The teaching to investigate everything comprehensively (Saccanupati) in the Canki Sutta may be able to reduce the misuse and misinterpretation in using digital technology. The message of the Buddha in holding meetings orderly (sannipata) in an organization or institution as mentioned in the Mahaparinibbana Sutta may also be helpful in gaining the above mentioned purposes.
39