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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.
第十一章 人間佛教的佛理基礎—不一不二、不即不離 的般若與方便
代序：道安大師與星雲大師— 一個比較研究的視角
道安大師是東晉時期中國佛教的一位著名領袖，是佛教中國化理論、實踐的一位重要奠基人。本文根據梁武帝蕭衍對道安大師的有關評論，指出道安大師是深具善巧方便智的一位佛教導師。不僅根據道安所遺留三篇般若類經典的詮釋文獻，對這一觀點予以了充分的證成，還通過對道安弟子僧叡、慧遠相關思想的觀察，發掘出道安系統的《般若經》理解重視般若、方便辯證關係的重要義理詮釋傳統。
略論南詔的十一面觀音信仰
觀音信仰文化深植於中國文化的土壤，洱海區域歷史悠久的觀音信仰傳統與中原的觀音信仰有密切關係。《南詔歷代國王禮佛圖》是張勝溫所畫《梵像卷》中唯一一幅繪有南詔諸王禮佛場景的畫像，它反映了南詔王室自羅晟開始崇奉十一面觀音的歷史。唐高宗、武則天時期，以國家守護神的形象受到普遍崇奉的十一面觀音信仰傳入南詔。南詔在原有的觀音信仰的基礎上，借著天寶戰爭的契機，將具備「護國神」地位的十一面觀音作為南詔整合地方部落的神靈加以供奉，由此也決定了兼具般若智慧和大悲精神的觀世音在洱海區域信仰結構中的地位和影響。
人間佛教與當代社會第一堂課 星雲大師是現代人間佛教璀璨的燈塔
根本出路和正確方向。程恭讓舉例說明，如佛光人工作信條、佛光山四大宗旨及佛光四句偈，都是星雲大師70歲前後成熟思想的體現，在佛光僧團及佛光教團中，具有方向引導和政策指導的意義。而在思想義理上，也重新整合般若智慧與善巧方便的辯證交融，「為現代文明的新菩薩學養創立了一種生命典範，更提供未來人類文明交流互鑑的智慧與價值。」 與談人尤惠貞表示，星雲大師將佛教帶入全球視野，並透過教育與文化，改變了佛教的未來，「讓佛法不僅成為宗教信仰，更成為一種生活方式與文化精神。」張家成讚賞程教授高度且全面闡述了星雲大師的思想，並進一步指出，星雲大師人間佛教所蘊含的智慧，除了能為未來人類文明提供交流性的價值，更能化解未來.....
從「回歸佛陀本懷」看 《佛典漢譯、理解與詮釋研究— 以善巧方便一系概念思想為中心》
中國佛教從中古至今一直存在重般若輕方便的傾向，導致在佛學研究和宗教實踐兩方面出現一系列問題。當代中國佛教仍在轉型途中，以人間佛教為代表的漢傳佛教發展如火如荼，「回歸佛陀本懷」成為時代命題。《佛典漢譯、理解與詮釋研究—以善巧方便一系概念思想為中心》從理論層面對這一問題作出回應，該書梳理佛教思想發展史，立足於經文全面考察「善巧方便」思想及中國人的詮釋，提出初期大乘經典實際建構了般若與方便「不即不離、不一不二、平衡開發、辯證彰顯」的菩薩智慧學系統，指出善巧方便思想在大乘理論體系中的連貫性和重要性。回歸佛陀的本懷首先是明確佛陀的教化理念，該書為中國佛教的發展提供一個建設性的方向。
