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加州大學柏克萊分校與佛光山簽署合作協議，攜手開發佛教AI翻譯軟體
榮幸有機緣可以和佛光山合作佛典翻譯與AI應用的項目，讓佛法在全世界的流傳更為廣大。現代技術和AI可以明顯提高翻譯效率及準確性，利用優質的數據資源，可以取得比傳統翻譯流程更好的效果。同時它能夠擴大知識和思想的傳播範圍，使更多人能夠接觸重要的佛教資源。 簽約前由Sebastian Nehrdich博士說明MITRA翻譯準確度的評鑑標準、介紹團隊、數據的分析及雙方合作的具體範圍及成果。妙光法師則介紹佛光山翻譯團隊及目前正進行佛光大辭典、《星雲大師全集》的翻譯內容，希望未來利用AI工具提升多語弘法的腳步。 此次正式簽署的合作協議書，旨在發揮AI的潛力，讓佛教經典及《星雲大師全集》觸及更多現代讀者。佛光.....
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
間佛教研究院副院長妙光法師主持，共同探討佛教在AI時代所面臨的機遇與挑戰。 李利安將從社會結構變遷、自我價值重塑、人際關係變革等多個角度，深入剖析AI時代對人類社會的影響，並探討佛教作為一門深具智慧的思想體系，如何為當代人提供重新思考生命本質的路徑。他認為AI與佛教的對話不僅是科技與人文的交鋒，更是人類在快速變遷的時代中，尋找精神依歸的一次契機－－在危機中覺醒，在共生中前行。 此外，李利安也以AI與菩薩進行類比，指出菩薩在大乘佛教發展中的革新角色，與AI在現代社會的變革性影響具有某種相似性。例如，AI在醫療輔助診斷、智慧交通、精準農業等領域的應用，正如菩薩「應以何身得度者，即現何身而為說法」，.....
主題座談「拭目以待的挑戰與機遇：人間佛教如何面對AI時代的降臨」
度提升至終極關懷的高度。佛教與中國傳統文化的深度融合，很大程度上正是因佛教與生俱來的對“情”的重視。張教授認為，東方文化區別於西方理性主義傳統，它強調通過“情”來認識世界、關照生命，這一點在儒釋道各家思想中均有體現。星雲大師曾提出“有情有義”的人間佛教觀，這是對佛教精神內核的生動詮釋。而AI雖可精准複現語言和邏輯，卻無法真正理解和傳遞“情”的價值，因此，人間佛教在AI時代的獨特性依然不可替代。 張文良教授以“緣起學說”進一步闡釋了佛教對“情”的終極關懷。他引用佛陀關於“一切眾生皆有如來智慧德相”的理念，指出佛教不僅強調智慧，更強調共情與慈悲，這正是人間佛教與AI的根本區別。在AI時代，人類應當.....
The Awakening of Faith in the Mahayana and Tiantai Thought in the Sung Dynasty
The Prajñāpāramitā Sūtra (the Aṣṭasāhasrikā Prajñāpāramitā) and Religious Tolerance
Teaching Buddhism through Art: Fourteenth-Century Tibet and Canada Today
The Application of Filial Piety Based on the Filial Piety Sutra to Fo Guang Shan Buddhist Order
Perception of the Reality for the Benefit of Sentient Beings: With Special Reference to the Bodhisattvabhūmi
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.
The Influence of Mahayana on Buddhadasa's Thought
