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「藏海無涯‧大藏經通俗講座」首場開講 近600人齊聚佛光山法寶堂
代名家風格，孕育出沿用至今的「宋體字」。 佛光藏珍──走讀金陵刻經處 針對妙凡法師提問佛館展出「佛光藏珍—走讀金陵刻經處」的緣起，如常法師回顧，2016年佛光山藏經樓落成，星雲大師為山門題名「慈悲門、般若門、菩提門」，寓意入佛道以慈悲為始，閱藏啟智慧、發菩提心。 2017至2018年間，長老慈惠法師有意籌辦藏經版本展覽與講座，如常法師遂向時任國家圖書館館長的曾淑賢借展經典寫本。雖歷經諸多挑戰，最終圓滿呈現，並衍生出學術講座、研討會等系列活動。 談到金陵刻經處的歷史與國際影響，如常法師介紹，該處由楊仁山於1866年創立，珍藏12萬5千餘片經版，他一生刊刻經典211種、1155卷，流通佛典逾百萬卷.....
《人間佛教學報‧藝文》第62期出刊 深耕生活律儀落實人間修行
在地化、國際化的弘法能量。 藝文版有心保和尚的開示語錄，指出面對AI人工智慧浪潮，應運用佛法「Buddha intelligence」的「生命的大數據」，在人生中找到自己的貴人。另有如祥法師分享翻譯《般若經》的體悟，續祥法師則以文字書寫轉化生命，呈現青年僧侶的信念與毅力。任傳印以豐子愷作品闡述「護生即護心」的理念，王文志醫師記述星雲大師於病苦中示現的修持風範；鄭治平從自然變局思索無常，徐錦成則從歷史典故探尋意志的力量。 最後，今年恭逢大雄寶殿重修「萬佛安座典禮」，特別專文紀錄此歷史性的一刻，為走過一甲子的佛光山留下百萬信眾的佛緣見證。 《人間佛教學報‧藝文》62期精彩推出，敬邀大眾廣為推薦，傳.....
人間佛教與當代社會第二堂課 人間佛教與AI之覺醒與共生
，也反襯出人們對終極智慧的追尋。我們該如何在AI帶來的變革中保持覺醒，並與其共生發展？第二堂課將透過深度探討，引領大眾思考佛教與AI之間的互動與融合。4月1日晚間7:30，誠邀您一同線上參與，在科技與般若智慧的激盪中，共創更加智慧與和諧的未來。 Zoom會議連結：https://reurl.cc/O5NKxr 會議ID：899 3699 0838 密碼：123456 由佛光山人間佛教研究院主辦，全球十一個人間佛教研究中心共同協辦的「人間佛教與當代社會十堂課」系列講座，即將迎來第二堂課「當人間佛教遇到AI－－危機中的覺醒與共生」。本場講座將於4月1日晚間7點半舉行，特邀西北大學佛教研究所所長李利.....
Bodhisattva in the Perfection of Wisdom Buddhist Texts
When we talk about the Prajnaparamita, we sometimes get deep into it. To begin, I have always been interested in the fact that before Sakyamuni became the Buddha and gained his enlightenment, he went to other teachers. We don’t often think about what his teachers have taught him. For example, Alara Kalama taught him a meditation where he could experience infinite space and be conscious of infinite space. After being taught about how to meditate in this way and having experienced infinite space, the Buddha thought it was interesting but it wasn’t good enough. He still hasn’t had the release and hasn’t reached moksha. So, he continued to study with other teachers. Uddaka taught him to go deeper into his mind and reach a mental state which is neither perception nor the lack of perception. A very deep and special state. But, once again, it wasn’t sufficient. Why wasn’t it sufficient? What was lacking? Why did he keep pursuing another path? What was the path he pursued? And, what was the difference between what he finally reached and what his great teachers had taught him? I looked into the Eight Thousand-Line Perfection of Wisdom Sutra having these questions in mind. When we look into this sutra, it is interesting to see that when the Buddha had gathered his audience, all of them were arhats. There was not a bodhisattva in sight. Where were all these bodhisattvas then? What we later on defined as a bodhisattva is what the Prajnaparamita Sutras taught for the first time. The Prajnaparamita created the bodhisattvas. In other words, at the time when he started teaching, this was the first Prajnaparamita Sutra. When the Buddha first taught it, there were no bodhisattvas of the type that we later see. Later in the sutra the bodhisattvas appeared. It was a sequential thing. In the beginning, it tells us that everybody was an arhat.
