2024年10月21日 星期一

2022 07 的紀錄，24年十月初仍有人引用。 Richard Francis Gombrich (born 17 July 1937)：What the Buddha Thought 佛教的真諦等等； on Sir Ernst Gombrich





What the Buddha Thought (Oxford Centre for Buddhist Studies Monographs)
por Richard Gombrich | 31 diciembre 2009
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chien chang 佛教的真諦
在牛津大學任教四十餘年的理察德貢布里教授，已在牛津大學執教40餘年，將畢生精力奉獻給了佛教與巴利文研究。
他說：佛教的真諦，常常被誤解、扭曲！
以下，是這位英國知名佛學家， 80歲理察德貢布里教授的心得：
《1》當我說我是佛教徒時：
不是說，我比别人更純潔、善良！
而是我有太多無明、煩惱需要去除，
我需要佛陀的智慧！
《2》當我說我是佛教徒時：
不是說我比别人更具足智慧！
而是我被太多的傲慢包裹，
我需要用謙卑，來體味更浩瀚的世界。
《3》當我說我是佛教徒時：
並不是因為我比别人好或壞！
而是我了解到：眾生的平等無二！
《4》當我說我是佛教徒時：
因為我只能愛自己所愛的人，
而佛陀却能愛自己所恨的人，
並使他們具足智慧與慈悲，
所以我選擇學佛！
《5》當我說我是佛教徒時：
不是為了從此求財得財！而是為了，
了斷自己對一切欲望的執着！
《6》當我说我是佛教徒時：
不是為了人生一帆風順！
而是為了坦然接受無常，
在任何殘酷的境遇下，從容如君王。
《7》當我說我是佛教徒時：
不是說，以愛的發心绑架他人！
而是為了用周到的智慧，
在隨顺眾生中自利利他！
《8》當我說我是佛教徒時：
並不是因為我要逃避人世，
追求虛無！而是深知，
日常生活，處處是道場，
活在當下，就是在修行！
《9》當我說我是佛教徒時：
我的生命，並非從此不再遭遇挫折！
而是有了佛法相伴，挫折一一轉化成，
助我成長的因緣！
《10》當我說我是佛教徒時：
我心中充滿無盡的感恩，
單單想到今生有緣身而為人，
具備修行的能力，又有機會遇善知識，
得以聽聞佛法，就深心感動，
因緣不可思議！
《11》當我說我是佛教徒時：
並不是因為外在有一個神！
而是我發現了：我本具的自心本性！
恭敬感恩圓融的智慧語

2你和其他 1 人




2017.3月1日，看Richard Francis Gombrich教授在British Academy的談話，介紹他的父親Sir Ernst Gombrich的"個性特色和興趣"---他2015年的談話，沒時間談其父的學術成就 (我將會補上這，因為從80年代中，蒐集了 Sir Ernst Gombrich的許多著作，而從明目書社那兒，買了中國美術學院范景中先生等 Ernst Gombrich之友的書籍論文： Professor Richard Gombrich on Sir Ernst Gombrich
https://www.youtube.com/watch?v=Tu7uULx4f94

Professor Richard Gombrich speaks about his father, Sir Ernst Gombrich, the renowned Art Historian and Fellow of the British Academy, at the joint British Academy - Association of Jewish Refugees event held at the British Academy on 10 November 2015: ‘Commemoration and Celebration: The British Academy and the Jewish Refugee Academics in Britain after 1933’.



我在一本 "杜詩注解商確續編" (徐仁甫 成都:四穿人民 1986 頁3 ："何當擊凡鳥*")中，指出"何當"是唐俗語 ，意思就是 "何時"。

那麼 "卻話"呢? 何當/卻話/凡鳥/千里命駕

***
Ken Su 來訪 跟我借些我沒看進去的書
我唯一的貢獻似乎是向他介紹HERBERT A SIMON 如何編他的心理學論文集 Models of Thoughts我們飯後到懷恩堂喝咖啡 欣賞我們大樓的園子 我向他解釋台大人文大樓基地磅繁花.....我們每人的世界不相同 我熟知的藝術史家 E. Gombrich Sir Ernst Gombrich的兒子
我知道他 可是不知道他世界上頂尖的學者 還訪過台灣:

Richard Francis Gombrich (born 17 July 1937) is a British Indologist and scholar of Sanskrit, Pāli, and Buddhist Studies. He acted as the Boden Professor of Sanskrit at the University of Oxford from 1976 to 2004. He is currently Founder-President of the Oxford Centre for Buddhist Studies. He is a past President of the Pali Text Society (1994–2002) and General Editor Emeritus of the Clay Sanskrit Library.


Contents [hide]

Early life and education

Gombrich is the only child of the distinguished classical pianist Ilse Gombrich and the world-renowned Austrian-British art historian Sir Ernst Gombrich. He studied at St. Paul's School in London from 1950-1955 before attending Magdalen College, Oxford in 1957. He received his B.A. from Oxford in 1961 and his PhD from the same university in 1970. He received his M.A. from Harvard University in 1963.

Early work

Richard Gombrich made himself known in the field of Buddhist Studies with a ground-breaking anthropological study of contemporary Sinhalese Buddhism entitled Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon (1971). This important study emphasized the compatibility between the normative Buddhism advocated in canonical texts and the contemporary religious practices of Sinhalese Buddhists. Contemporary Sinhalese religious practices often include such elements as sorcery and the worship of yakshas and Hindu gods; previous scholars of Buddhist Studies had interpreted these practices as contradictory to or corruptions of the orthodox Buddhism of the Pali Canon. Gombrich argues in Precepts and Practice that, rather than being the mark of later corruptions of Theravada Buddhism, these practices can be traced to early periods in Buddhist history. Furthermore, since the worship of deities and rituals involving sorcery are never explicitly forbidden to lay people in the Pali Canon, Gombrich argues against viewing such practices as contradictory to orthodox Buddhism. It is also in Precept and Practice that Gombrich lays out his notable distinction between Buddhism at the cognitive level and Buddhism at the affective level. At the cognitive level, Sinhalese Buddhists will attest to believing in such normative doctrines as anatta, while, at the same time, their actions indicate a supposed affective acceptance of, for example, a transmigrating soul. Gombrich's notion of a cognitive/affective divide in Sinhalese Buddhism has since come under criticism, perhaps most famously by Stanley Tambiah, who considered it simplistic and insupportable.[1]

Major contributions and concepts

Gombrich has gone on to become one of the 20th century's important scholars of Theravāda Buddhism. His recent research has focused more on Buddhist origins.
Gombrich stresses the importance of relating Buddhist texts and practices to the rest of Indian religion. Rather than studying Buddhism, Jainism, and Vedism in isolation, Gombrich advocates a comparative method that has shed a great deal of light on both Buddhist thought and Buddhist early history. He has been an active contributor to an ongoing discussion concerning the date of the Buddha's death. He has argued in great detail that data supplied in Pali texts composed in Sri Lanka enable us to date that event to about 404 BCE.
While still an undergraduate, Gombrich helped to edit the volume of papers by Karl Popper entitled “Conjectures and Refutations”. Ever since, he has followed this method in his research, seeking the best hypothesis available and then trying to test it against the evidence. This makes him oppose both facile scepticism and the quest for a method which can in any way substitute for the simple need for critical thought.
He was general editor of the Clay Sanskrit Library from its founding until February 2008.

The Meaning of the Term "Gombrichian" in Buddhist Studies

The term Gombrichian had already been coined in reference to Ernst Gombrich for some decades, and continues to be used in the context of Art History with that denotation (e.g., "...a Gombrichian willingness to appeal to experimental evidence"),[2] however, the use of "Gombrichian" in reference to Richard Gombrich has an entirely different denotation. In a review of 2003, Jon S. Walters defended the "Gombrichian" approach to textual tradition against the view attributed to Anne M. Blackburn that "colonial/Orientialist" scholarship is "epitomized here by Richard Gombrich".[3] Whereas the earlier usage of "Gombrichian" seems to indicate a theory specifically set out by Ernst Gombrich in Art as Illusion,[4] the usage of Gombrichian in the context of Buddhist Studies refers more vaguely to an emphasis on working with comparative reference to primary-source Pali texts found throughout Richard Gombrich's career.

Personality and influence

Gombrich has taught at Oxford for over 40 years and continues to do some teaching even in retirement, usually gratis. He has supervised about 50 doctoral theses, most of them in Buddhist studies, and taught a wide range of Indological subjects. His students have come from many countries and include several members of the Sangha.
Though he finds fundraising tedious and considers himself to have little talent for it, he did persuade the Numata Foundation to endow a Chair in Buddhist Studies at Oxford. On taking mandatory retirement in 2004 he also founded the Oxford Centre for Buddhist Studies and (with Geoff Bamford) the Society for the Wider Understanding of the Buddhist Tradition.
He holds strong views on higher education. In 2000, at the invitation of the Graduate Institute for Policy Studies at Tokyo University, he delivered a lecture “British Higher Education Policy in the last Twenty Years: The Murder of a Profession”. This is on the Internet at http://indology.info/papers/gombrich/uk-higher-education.pdf and still attracts attention.

Awards

The Asiatic Society of Calcutta awarded Gombrich the SC Chakraborty medal in 1993. The following year, he received the Sri Lanka Ranjana decoration from the President of Sri Lanka.

Publications

  • Precept and practice: traditional Buddhism in the rural highlands of Ceylon. Oxford: Clarendon Press, 1971.
  • Teach yourself Sanskrit: an introduction to the classical language. (Editor: Coulson, Michael) London: Hodder & Stoughton, 1976.
  • The perfect generosity of Prince Vessantara. (Co-author: Cone, Margaret) Oxford: Clarendon Press, 1977.
  • On being Sanskritic: a plea for civilized study and the study of civilization. Oxford: Clarendon Press, 1978.
  • Balasooriya, Somaratna, André Bareau, Richard Gombrich, Siri Gunasingha, Udaya Mallawarachchi and Edmund Perry eds. Buddhist studies in honour of Walpola Rahula. London: Gordon Fraser, 1980.
  • Bechert, Heinz and Richard Gombrich eds. The world of Buddhism: Buddhist monks and nuns in society and culture. London: Thames & Hudson, 1984. Paperback ed. 1991.
  • Dhammapala, Gatare, Richard Gombrich and K.R. Norman eds. Buddhist studies in honour of Hammalava Saddhatissa. Nugegoda, Sri Lanka: Hammalava Saddhatissa Felicitation Volume Committee, University of Sri Jayewardenepura, 1984.
  • Theravåda Buddhism: a social history from ancient Benares to modern Colombo. London: Routledge and Kegan Paul, 1988.
  • Gombrich, Richard, and Gananath Obeyesekere. Buddhism transformed: religious change in Sri Lanka. Princeton, NJ: Princeton University Press, 1988. Paperback ed. 1990.
  • Editor. Indian ritual and its exegesis. Delhi: Oxford University Press, 1988.
  • Buddhist precept and practice. (Revised edition of 1. above.) Delhi: Motilal Banarsidas, 1991.
  • How Buddhism began: the conditioned genesis of the early teachings. London: The Athlone Press, 1996.
  • Religious experience in early Buddhism? Eighth Annual BASR Lecture, 1997. British Association for the Study of Religions Occasional Paper 17. Printed by the University of Leeds Printing Service, Leeds [1998].
  • Kindness and compassion as means to Nirvana. (1997 Gonda Lecture) Amsterdam: Royal Netherlands Academy of Arts and Sciences, 1998.
  • Translation of 9 above into Japanese, trsln Iwao Shima, Kyoto: Hozokan, 2002.
  • Translation of 8 above into Japanese, trsln, 2006.
  • Theravåda Buddhism: a social history from ancient Benares to modern Colombo. 2nd rev. ed. London: Routledge, 2006.
  • How Buddhism began: the conditioned genesis of the early teachings. 2nd ed. London: Routledge, 2006.
  • Gombrich, Richard and Cristina Scherrer-Schaub, ed.: Buddhist Studies: Papers of the 12th World Sanskrit Conference, vol.8, Delhi: Motilal Banarsidass, 2008
Selected Recent Articles
  • Making mountains without molehills: the case of the missing stupa. Journal of the Pali Text Society, vol. 15: 141–143, 1990.
  • Reflections of an Indologist. In Religious pluralism and unbelief: Studies critical and comparative. I. Hamnett, editor. London and New York: Routledge, 243–261, 1990.
  • Påtimokkha: purgative. In Studies in Buddhism and culture in honour of Professor Dr. Egaku Mayeda on his sixty-fifth birthday. The Editorial Committee of the Felicitation Volume for Professor Dr. Egaku Mayeda, editors. Tokyo: Sankibo Busshorin, 31–38, 1991.
  • Can we know or control our futures? In Buddhist essays: A miscellany. G. Piyatissa Thera, L. Perera and K. Goonesena, editors. London: Sri Saddhatissa International Buddhist Centre, 240–252, 1992.
  • The Buddha's Book of Genesis? Indo-Iranian Journal, vol. 35: 159–178, 1992.
  • Dating the Buddha: a red herring revealed. In The Dating of the Historical Buddha/Die Datierung des historischen Buddha. Part 2. (Symposien zur Buddhismusforschung, IV,2) Heinz Bechert, editor. Göttingen: Vandenhoeck & Ruprecht, 237–259, 1992.
  • Why is a khattiya called a khattiya? the Aggaññasutta revisited. Journal of the Pali Text Society, vol. XVII: 213–214, 1992.
  • A momentous effect of translation: the "vehicles" of Buddhism. Apodosis: Essays presented to Dr. W.W. Cruickshank to mark his 80th birthday. St. Paul's School, London; 34–46, 1992.
  • Buddhist prediction: how open is the future? Predicting the Future. Leo Howe, Alan Wain, editors. Cambridge; Cambridge University Press, 144–168, 1993.
  • Buddhism in the modern world: secularization or protestantization? In Secularization, rationalism and sectarianism. Essays in honour of Bryan R. Wilson. Eileen Barker, James A. Beckford, Karel Dobbelaere, editors. Oxford; Clarendon Press, 1993.
  • Understanding early Buddhist terminology in its context. Pali Daejangkang Urimal Olmgim Nonmon Moum II / "A Korean Translation of Pali Tipitaka Vol. II", 74–101, Seoul, 1993.
  • The Buddha and the Jains: a reply to Professor Bronkhorst. Asiatische Studien XLVIII 4 1994, 1069–196.
  • The monk in the Påli Vinaya: priest or wedding guest? Journal of the Pali Text Society, vol. XXI, 1995: 193–197.
  • The earliest Brahmanical reference to Buddhism? Relativism, Suffering and Beyond. Essays in memory of Bimal K. Matilal, eds. P. Bilimoria and J. N. Mohanty. Delhi; OUP, 1997, 31–49.
  • Is Dharma a good thing? Dialogue and Universalism no. 11–12, 1997, 147-163.
  • The Buddhist attitude to thaumaturgy. Bauddhavidyasudhakarah: studies in honour of Heinz Bechert on the occasion of his 65th birthday, eds. Petra Kieffer-Pülz and Jens-Uwe Hartmann. Swisttal-Odendorf: Indica et Tibetica, 1997, 166–184.
  • Obituary of the Venerable Dr Walpola Rahula. The Middle Way, vol. 73, no. 2, 1998, 115–119.
  • Introduction. Sir William Jones 1746–1974, A Commemoration, ed. Alexander Murray. Oxford: OUP, 1998, 3–15.
  • Organized bodhisattvas: a blind alley in Buddhist historiography. SËryacandråya: Essays in Honour of Akira Yuyama, eds. Paul Harrison and Gregory Schopen. Swisttal-Odendorf: Indica et Tibetica, 1998, 43–56. Reprinted in Studies in Hindu and Buddhist Art, ed. P. K. Mishra. New Delhi, Abhinav Publications, 1999.
  • Discovering the Buddha’s date. Buddhism for the New Millennium, ed. Lakshman S. Perera. London; World Buddhist Foundation, 2000, 9–25.
  • A visit to Brahmå the heron, Journal of Indian Philosophy, v.29, April 2001, 95–108.
  • Another Buddhist criticism of Yåjñavalkya, Buddhist and Indian Studies in Honour of Professor Sodo Mori, Hammatsu: Kokusai Bukkyoto Kyokai, 2002, 21–23.
  • “Obsession with origins”: attitudes to Buddhist studies in the old world and the new, Approaching the Dhamma: Buddhist texts and practices in South and Southeast Asia, eds. Anne M. Blackburn & Jeffrey Samuels. Seattle: BPS Pariyatti Editions, 2003, 3–15.
  • Merit detached from volition: how a Buddhist doctrine came to wear a Jain aspect, Jainism and Early Buddhism: essays in honor of Padmanabh S. Jaini, ed. Olle Qvarnström. Fremont: Asian Humanities Press, 2003, 427–439.
  • Vedånta stood on its head: sakkåya and sakkåya-di††hi, 2nd International Conference on Indian Studies: proceedings, eds. Renata Czekalska & Halina Marlewicz, (Cracow Indological series IV–V), Krakow: Ksiegarnia Akademicka, 2003, 227–238.
  • Understanding the Buddha: methods and results. Korean Society for Indian Philosophy, 2004.
  • Major new discoveries about the Buddha’s teachings. Buddhism in the West, eds. Galayaye Piyadassi …[et al]. London: World Buddhist Foundation, 2005, 149-152.
  • Thoughts about karma. Buddhism and Jainism, essays in honour of Dr. Hojun Nagasaki on his seventieth birthday, ed. Committee. Kyoto: Heirakuji Shoten, 2005, 740-726 (sic).
  • Is the Sri Lankan war a Buddhist fundamentalism?, Buddhism, conflict and violence in modern Sri Lanka, ed. Mahinda Deegalle . (Routledge Critical Studies in Buddhism series), London & New York: Routledge, 2006, pp. 22–37.
  • Parodie und Ironie in den Reden des Buddha. RELIGIONEN unterwegs, vol. 12, no. 2, Mai 2006, 4–8.
  • Popperian Vinaya: conjecture and refutation in practice. Pramåˆak¥rti˙: papers dedicated to Ernst Steinkellner on the occasion of his 70th birthday, eds. Birgit Kellner …[et al]. Wien: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2007, pp. 203–211.
  • Why the monks took no delight in the Buddha’s words. South Asian Religions & Culture, v.2 (1), 2008, pp. 83–87.
  • Why has British education gone so wrong, and why can’t we stop the rot? Popper’s nightmare. Hurly-Burly (Intl. Lacanian Jnl of Psychoanalysis), (1) Mai 2009, pp. 185–192.

Academic appointments

Co-editor, Journal of the Pali Text Society (1996–2002)

See also

References

  1. ^ See Jacob N. Kinnard's discussion of Tambiah's criticism of Gombrich, Imaging Wisdom：Seeing and Knowing in the Art of Indian Buddhism (Delhi, Motilal Banarsidass: 2001), p. 27-28.
  2. ^ David Carrion, 2000, The Aesthetics of Comics Penn State University Press (http://www.psupress.psu.edu/Justataste/samplechapters/justatasteCarrier.html). Cf. the same author's usage in: "Gombrich and Danto on Defining Art", The Journal of Aesthetics and Art Criticism, Vol. 54, No. 3 (Summer, 1996), pp. 279-281
  3. ^ Jon S. Walters, 2003, Buddhist-Christian Studies, Volume 23, p. 189-193, University of Hawai'i Press (http://muse.jhu.edu/login?uri=/journals/buddhist-christian_studies/v023/23.1walters.html)
  4. ^ Charles M. Dorn, 1999, Mind in Art: Cognitive Foundations in Art Education‎, p. 99 seq., Lawrence Erlbaum Associates [Publisher].


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