Obeyesekere, Gananath, 1991. "Buddhism and Conscience: An Exploratory Essay," Daedalus (Summer, 1991), 219-231.

Scott, David, 1994. Formations of Ritual: Colonial and Anthropological Discourses on the Sinhala Yaktovil. Minneapolis: University of Minnesota Press.

Tambiah, S.J., 1992. Buddhism Betrayed? Religion, Politics and Violence in Sri Lanka. Chicago: University of Chicago Press.

NOTES
1. G. Obeyesekere, "Buddhism, Nationhood and Cultural Identity: A Question of Fundamentals." in Marty and Appleby, Fundamentalisms Comprehended. Chicago: Univ. of Chicago Press.

2. Dharmapala, of course, did not always agree with the Orientalist directions of Olcott and stressed the importance of the Buddhist's search for identity. For more explanation of this matter see my book, The Buddhist Revival in Sri Lanka, p. 48ff.

3. For a more complete account of the origins of the meditation movement see The Buddhist Revival in Sri Lanka, Ch. 4, and R. Gombrich and G. Obeyesekere, Buddhism Transformed, Ch. 6.

4. For a more extensive discussion of this guru and his society, see my Buddhist Revival in Sri Lanka, Ch. 6.

5. Charter of Incorporation for Sadaham Mithuru Samuluwa, Sri Lanka, p. 4.

6. Although Sarvodaya affirmed the potential of lay persons, it did not take an anti-clerical stance. It has tried throughout its history to enlist the monks in its programs for

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social liberation.

7. Ananda W. P. Guruge, Return to Righteousness (Colombo: Government Press, 1965), p. 737.

8. A People's Agenda for Global Awakening, Ninth Niwano Peace Prize Ceremony, 1992. p. 3.

9. Collected Works I, p. 133.

10. Joanna Macy, Dharma and Development, p. 76.

11. In Search of Development, p. 16.

12. Dana, Vol. xiv, no. 9 (September, 1989), p. 13.

13. "Political Institutions and Traditional Morality," Dana, Vol. xiv, No. 9, (Sept., 1989), p. l3.

14. Collected Works, Vol. II, p. 49.

15. Collected Works, Vol. I, p. 119.

16. This comment was made during one of my interviews with Dr. Ariyaratne in July, 1997.

慈悲與智慧：人間佛教二模範
- 喬治‧邦德（George D. Bond）教授著 -
摘要

　　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

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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。

How to Practise Humanistic Buddhism?
(1) We should think about humanistic Buddhism, we should speak about it and we should practice it. We should speak positively about life in this world and exult in the joy and beauty of it. We should seek to help others without being asked. We should treat our friends and loved ones with kindness and consideration. We should develop a strong sense of gratitude for everything we have, and we should always act on what we know is right.

(2) We should make vows which establish the primacy of human beings. As Buddhists, we must make vows which establish the depths of our own characters, but we can only really succeed in doing this if we vow to be compassionate toward others first. We must vow to help others, and we must vow to take on new responsibilities for the good of others. This is the Bodhi Way. It may seem, at first, like a sacrifice to dedicate yourself to helping others, but in the end you will see that same dedication is the only means by which the highest human potential is released.

(3) We must not reject life's abundance. There is nothing wrong with material abundance, and we should work to produce it, and use what we produce to help others. At the same time, we must realize that material abundance always is limited. Our real joy should spring from the joy and wisdom of the Dharma. With this joy firmly established in our hearts, we will have the means necessary to function efficiently on the material plane without becoming so involved in things that we lose our concentration.

(4) We must consider humanism to be an essential part of our practice of Buddhism. The Five Precepts, the Ten Wholesome Deeds, the Four Virtuous Methods, the Four Vows and the Six Paramitas are the essence of Buddhist practice. At the same time, they are the essence of humanistic Buddhism, too. If all of us really practice Buddhism in this way, we will succeed in making this world into a Pure Land.