各位觀眾大家好：
阿彌陀佛！
首先第一集，我們先來跟大家談一談什麽是佛教。當然電視機前麵的觀眾，也許有不少人是第一次接觸的，其實大家在接觸的時候，往往也都不知道佛教是什麽意思。其實是當我們有一天，對於生命的意義——為何要出生？活著是為了什麽？以及人死後會發生什麽事情等等——我們有了疑慮，想要解開這些迷團的時候，這個時候就表示我們跟佛教有緣了。
In this first episode, we will talk with you about what is Buddhism. No doubt that for many of our viewers this may be their first contact with Buddhism and in fact, when hearing for the first time about Buddhism, people often don't even know what Buddhism really means. A day comes when we all think about the meaning of life and ask ourselves questions: why was I born? What am I living for? What will happen after death and so on and so forth - we have doubts, and in these moments when we are trying to perceive this kind of mysteries, it becomes clear that we have affinities with Buddhism.
不過一般人對於佛教的印象，往往都會停留在表相。比方說，看到了一些類似寺廟的建築，包含說在廟的前麵可能有掛一些各式各樣顏色的旗子，就會以為這個大概是佛教吧！又或者是，看到有人穿著比較不一樣的衣服，戴了不一樣的帽子，然後在這個寺廟裏麵進行一些，比方說掛著念珠在誦念一些咒語的時候，我們往往也都會覺得那必然就是佛教吧！又或者更有甚者，有些人可能會覺得，我們看到的求簽問卜，甚至現在一般人、有些人會流行所謂的灌頂，甚至於有一些火供等等，看到這些或者是聽到這些名相的時候，往往都會以為那就是佛教。其實那都是表相，並不代表佛教。又譬如，數十年前大家常常聽到跟佛教有關的事情，就是所謂的「遁入空門」。大家對於這個事情的印象，往往都是因為在世間遭遇了沒有辦法克服的困難，所以在沒有辦法解決的時候，就隻好選擇一個地方，然後到了那個地方之後，可以把世間的所有的事情一概都不管；這個就是數十年前，大家對於遁入空門的理解。並且，當時的確也有不少人就以為，佛教就是所謂的遁入空門，佛教就是灰色的宗教，佛教就是消極的人生；這個當然也是一種錯解。
However, when it comes to Buddhism the general public often is not going deeper than what appears on the surface. For example, when seeing some temples with all kinds of flags and banners in front of them, people can mistakenly think that this probably is Buddhism! Or when going inside such a temple and seeing somebody with relatively unusual clothes or hat and who is, let's say, using a rosary and reciting incantations, we often will think that this is definitely Buddhism! Or even worse, when seeing some divination ritual, Abhiseca ceremony which consists in sprinkling water onto the head, Homa ritual i.e. making offerings into a consecrated fire and so on, or when seeing or hearing Buddhist terms, people could mistakenly believe that all this is Buddhism. In fact, this is only a façade and does not represent Buddhism at all. Or for instance, several decades ago it was often heard about the so-called "to take refuge in religious life" as related to Buddhism. People's idea about this was that when someone, living in the society, was confronted by difficulties which he could not overcome, his best option was to find a place and once he got there to forget all the problems of the mundane world; this is the way in which the general public understood "to take refuge in religious life" several decades ago. At that time many people mistakenly believed that Buddhism was identical to this so-called "to take refuge in religious life" and that Buddhism was a kind of morose religion opposed to life; this was, of course, a misinterpretation.
時間到了現在，大家對於佛教又有什麽不一樣的看法呢？現在大家對於佛教，相信大家一定會想到是一些行善的團體。當然由於這些行善團體的積極的作為，他們幫助了社會上許多許多需要幫助的人，也使得佛教的形象在社會上獲得大幅的改善；所以難免一般人會覺得，行善那就是佛教吧！可是針對這樣子的一個看法，我們不禁也要來問：如果隻是行善的話，那麽佛教跟紅十字會有什麽不一樣呢？特別是我們看到了最近幾年，很流行所謂的「宗教對談」。比方說，佛教跟基督教之間的對談，或者是佛教跟基督教、回教等等，好些個宗教大家聚集在一起，然後一起談所謂的怎麽樣幫助社會淨化風氣等等。如果從宗教對談的這個事件我們來看，往往會發現說，一般人都覺得宗教——那是不是所有的宗教其實都是大同小異？那就是與人為善或者勸人為善罷了！所以，這個是現在的許多人對於佛教的表相呢，往往也會因為行善的團體，而把它貼上「那就是跟佛教差不多的意思」，其實裏麵是差很多的。
And today, what other views concerning Buddhism can we come across? Nowadays everyone is convinced that Buddhist groups are some kind of charity organisations. Of course, the good actions performed by such groups help many, many people in need and also improve the public image of Buddhism; therefore, inevitably, most people would think that charity is Buddhism! But we would like to ask those who hold such a view a simple question: if Buddhism is only about charity activities, what is the difference between Buddhism and the Red Cross? In particular, we have witnessed in recent years the spread of the so called "discussion about religion". For instance, take the discussion between representatives of Buddhism and Christianity or of Buddhism and Islam, etc.; actually, they were getting together and then they were debating how to improve society, purify it and so on. If we look at these discussions about religion, we often find out that people would ask: religions are more or less the same, aren't they? Or, in other words, they would think that religion is nothing more than helping others and persuade them to commit good actions! For that reason, today for many people Buddhism looks like this and they will often say that what charity organisations do is more or less Buddhism. However, the truth is that from inside things are very different.
我們要了解什麽是佛教，那我們不妨從「佛教」這二個字來看。佛教，什麽是佛教呢？我們說佛教就是佛陀的教導。那麽 佛陀又是誰呢？
If we want to explain what Buddhism is, it is good to start from the word "Buddhism" itself. So, what is Buddhism ("Buddha" +"-ism")? We say that "Buddhism" is the teaching of Buddha (the Buddha's Dharma). But, actually, who is Buddha?
一般人所知道的 佛陀，其實可能都僅止於把祂視為是跟世間的聖賢，或者是一個偉大的神明，或者把祂比擬為是像基督教、天主教的上帝一樣。可是我們深知了佛教的這些菩薩弟子們，往往我們所知道的佛陀的偉大，是遠超過眾生所能夠想象的。比方說，我們所感受到的 佛陀，第一個是：佛陀是大智跟大能。比方說，佛陀在成佛的時候，發起的各式各樣的智慧，像比方說大圓鏡智、平等性智、妙觀察智、成所作智；那這一些的智慧，使得 佛陀因著這個智慧，也具有了無比的能力。所以，佛陀對於每一個眾生，他的宿命如何，他的業報是什麽，他的因緣是怎麽樣，他的根器是如何，往往都是完全的掌握的；也因此，佛陀對於每一個眾生的教化，都是會采取因材施教的方式，為這個眾生作最好的安排；甚至由於完全平等的關係，佛陀也不會對哪一個眾生有特別的排斥，反而是每一個眾生都一視同仁的，一樣都會幫助他，希望他能夠在學佛的道路上能夠走得很順。所以，這一些的智慧跟能力，我們在這裏沒有辦法短時間內說得盡的。
Actually, people consider Buddha only as a wise and holy man or as a mighty deity or yet as a god comparable to God in Christianity. However, we who are following the path of Bodhisattva have a deep knowledge of Buddha's greatness which common people cannot even imagine. For instance, our first perception of Buddha is that He has great wisdom and is almighty. At the moment when Buddha attained Buddhahood, He got all kinds of wisdom - for example, the great perfect mirror wisdom (ādar?a-jñāna), the wisdom of equality i.e. no distinction between me and the others (samatā-jñāna), the wisdom of wondrous perception (pratyaveksanā-jñāna), the wisdom of having accomplished what was to be done (krtyānusthāna-jñāna); thanks to all these kinds of wisdom Buddha has abilities beyond compare. Hence Buddha completely knows and understands every living being's destiny and karmic fruits realised, affinities and karmic relations and capacity to learn Dharma. Thus, Buddha is able to adapt his teaching in accordance with each living being's abilities and level of understanding in order to achieve the best results. Thanks to His equal relations with all living beings, Buddha cannot reject particularly any of them. On the contrary, He treats all in same favourable way without any discrimination. This means that Buddha will help all living beings hoping that everyone is able to make progress on the path of Buddhism. We don't have enough time to speak more about His great wisdom and abilities.
不過，佛陀即使有大智慧跟大能力，但 佛陀跟我們說的一神教的上帝有一些根本上的不一樣。比方說，佛陀不能夠賜給哪一個眾生解脫，這個跟一神教裏麵所有人將來所受的一切都是上帝的賜與，有根本性的差異。在這一點上麵，佛陀更像是眾生的導師，像是眾生偉大的導師；因為佛陀祂的地位就是要牽引眾生、教導眾生，讓眾生能夠自己學習著解脫，並且終有一天自己邁向成佛；所以，佛陀不能夠直接賜給我們解脫。同樣的，因為對眾生一律平等的關係，所以佛陀也不會選擇判定，誰應該上天堂，誰應該下地獄；在真實的佛教的世界觀裏麵，會上天堂或者下地獄，完完全全都是我們自作自受。那佛陀所作的，往往都是在悲湣眾生不知道未來會如何走的狀況之下，盡量想辦法，按照我們所能理解的方式教導我們，讓我們能夠避免下到三惡道，比方說是避免下地獄。當然，如果我們因為福德很大上了天堂，佛陀也替我們高興；但是佛陀也會告訴我們，天堂畢竟不是久居之地。這一些的狀況，是跟一神教的上帝有很大很大的差別。所以，如果要光是就這些來講的話，我們說佛陀的偉大跟獨特，可以說在我們現在所看到的一切的神明，或者我們現在所看到的一切救世主、上帝等等，都完全的不一樣。
But even if Buddha has great wisdom and is almighty, He has nothing to do with the concept of God in Christianity, Islam, etc. For instance, Buddha cannot liberate a living being and this is a fundamental difference compared to the idea in monotheistic religions that people get everything from God. Actually, Buddha is more like a teacher, a great teacher, for all living beings. He wants to motivate people, to teach them, to let them learn by themselves what liberation is, and He wishes that, finally, everyone attains Buddhahood. So, Buddha cannot just offer us our liberation. Also, due to His equal relations with all living beings Buddha cannot judge them and decide who is going to heaven and who is going to hell. Actually, from a Buddhist point of view, going to heaven or to hell completely depends on our own behaviour or in other words, we reap what we sow. Buddha, full of compassion for all living beings who don't know what they should do next, is trying as much as possible to guide us in the most suitable way in order to help us avoid the three evil paths, namely to be reborn in hell, as a hungry ghost or as an animal. Of course, if we have very good fortune and we go to heaven, Buddha will be happy, but He will remind us that we will not stay forever in paradise. All this is quite different from what people think about "God" in monotheistic religions. So, even if we consider only what we discussed above, it is clear that Buddha who is great and unique is completely different from all deities, "saviours" and gods in monotheistic religions who are popular nowadays.
並且，佛陀也不像是現在有一些人講的，有一些人認為 佛陀隻不過是曆史上的一個偉人，祂在兩千五百年之前誕生，後來出來弘法之後，然後八十幾年之後就入於涅槃了，就圓寂了；但實際上，佛也不像這些人所想的，隻是一個平凡的世間的聖賢而已。實際上，佛陀的報身現在還常住色究竟天，繼續的利樂十方的地上菩薩；佛陀的報身也是常常會在諸界現身，來利益十方的有情眾生，所以這個也是跟一般人所看的不太一樣。
Moreover, Buddha is different from what some people say today, because they mistakenly believe that Buddha was just a great historical figure born 2500 years ago who propagated Buddhist teachings during more than 80 years and then entered nirvana. But, in reality, He is much more than just another wise and holy man as these people think. In fact, now Budda's Sambhogakāya (physical body) is still located in Akanishta heaven (the highest of the heavens of the Form realm), continuing to give benefits to all Bodhisattvas and sentient beings; actually, Budda's Sambhogakāya often appears in many various places in order to help all sentient beings. His body is quite different from what ordinary people can see.
再過來，我們也順便要提醒大家，按照 佛陀的開示的話，下一尊成佛的即將就是 彌勒佛。所以，從我們知道現在我們的 釋迦牟尼佛之外，下一尊佛就隻會是 彌勒佛；從 釋迦牟尼佛到 彌勒佛之間，按照正確的佛經解釋，中間是沒有任何——我們這個娑婆世界是沒有任何一尊佛會出現的。所以各位觀眾，如果您在外麵經常聽到有許多人號稱他已經「成佛」的話，建議您要回頭來比對佛經，去看看說這個是不是一個妄語的狀況。
We would like to take this occasion to remind you that according to Buddha's own words the next Buddha will be Maitreya Buddha. So, our current Buddha is Buddha Shakyamuni and the next Bodhisattva to become Buddha is Maitreya. According to Buddhist sutras there will not be another Buddha between Buddha Shakyamuni and Buddha Maitreya, no other Buddha will appear in between. In this respect, dear public, if you see or hear that somebody is pretending to have already attained Buddhahood, it is very advisable to go and check in Buddhist sutras whether or not there is the slightest ground for such a claim.
講完 佛陀之後，我們再來看看 佛陀的教導。我們剛才說到，佛陀就是眾生的導師，所以 佛陀的教法就是所謂的佛法。那麽這個教導的內容是什麽呢？我們可以說基礎來講——佛陀教給大家的基礎，比方說，什麽是正確的因果觀，我們應該怎麽樣看待這些因果關係；或者我們應該怎麽做，怎麽做才能保得住人身；或者我們要怎麽做才能夠有很大的福報，這個是關於五戒十善的一些事情，這是基礎。另外，佛陀也教給我們怎麽解脫。那當然解脫呢，我們首先要認識什麽是煩惱，知道真正煩惱的來源跟它的關鍵之後，我們才能夠進一步的，談如何減輕煩惱，如何消除煩惱。這個是關於讓眾生可以自己修行，自己來解脫的部分。那麽再上一層的話，佛陀還教給大家怎麽樣叫作菩提。菩提兩個字，給大家一個最直接最直接的解釋就是：菩提就是我們在《心經》裏麵所看到的「不生不滅、不垢不淨、不增不減」，每一個人本來就具有的清淨本心。佛陀在這一方麵也教導大家，怎麽樣才能夠找到清淨的本心，又怎麽樣才能夠真正的見到佛性，明心見性之後才能夠讓我們真正的於諸法得自在。所以佛陀的教導，大致上我們可以說，就是包含了以上的這些內容。
Now, after having said some words on Buddha, let's talk about his teaching (Dharma). We have just explained that Buddha is a teacher for all living beings and His teaching is called "Dharma". And what is the content of this Dharma? We can say that it is a base, foundation - Buddha is giving the right base to everyone in order to truly understand the causes and effects. He is explaining how to look on all these karmic relations (causation), or what to do to preserve our human bodies, or yet how to obtain great karmic rewards. These are the five precepts and the ten virtuous actions- they are the basis of all. Moreover, Buddha also teaches us how to liberate ourselves. As regards liberation we need first to understand what vexation is and after having understood its true origin and crucial point, we can move forward and talk about how to lighten vexations and then how to remove them. The purpose of this is to permit living beings to practice Buddhism and to attain liberation by themselves. But if while following this, we can already liberate ourselves, why Buddha also taught everyone something called Bodhi? What is it? We can read the most direct and immediate explanation of what Bodhi is in the Heart Sūtra, namely "Non-Arising, Non-Ceasing, Non-Defiled, Non-Pure, Non-Increasing, Non-Decreasing" or in other words, the peaceful heart that everyone has always possessed. So, Buddha teaches and guides us how to find this peaceful heart, how to truly see the Buddha-nature, and how, after attaining enlightenment and seeing Buddha-nature, to stay calm in front of all dharmas i.e. to keep our calm in all circumstances. This is, in general, the content of Buddha's Dharma.
但是這一些以上的內容，我們是不是很容易在外麵，聽到外麵的說法，就很容易去判斷它到底是不是佛教呢？比方說在佛教裏麵，我們經常聽到一些名詞，比方說「四聖諦、八正道、十二因緣」，或者我們也常常聽到一些人會引用《心經》上麵說，「色不異空，空不異色；色即是空，空即是色」。當我們聽到這些名詞的時候，沒有錯，這一些都是佛教裏麵的名詞；但是這些名詞，是不是真的代表它是佛教呢，恐怕還是需要進一步的深思。因為名詞就僅僅是名詞而已，我們要知道它是不是代表佛教，還要進去看看，它裏麵的道理到底是什麽。
But is it easy to hear all this in the outside world and to decide whether or not what is often presented as a Buddhist teaching is the real Buddha's Dharma? When it comes to Buddhism we often hear words like, for instance, the Four Noble Truths, the Noble Eightfold Path, the Twelve Nidānas, or we often hear people quoting the Heart Sūtra: "Form does not differ from its empty nature, and its empty nature does not differ from the form. Form is its empty nature and its empty nature is the form". Hearing all this we can say "Yes, these words belong to Buddhism!". But are we sure that they really represent the Buddha's Dharma - maybe we should give it a second thought? Words are nothing more than words. If we want to know if they really express the teaching of Buddha, we need to go deeper in details and understand the profound meaning behind them.
那為了要幫大家更進一步的厘清什麽是佛教呢，我們不妨以 佛在當年，佛在最後要入涅槃的時候，給弟子們的訓示，我們從這裏切入。佛陀給弟子們的訓示有兩句話：一個是以戒為師；一個是以法為師。一個是戒，一個是法。
So, in order to further clarify the Buddha's Dharma for you we would like to present the instructions which Buddha gave to His disciples just before entering Nirvana. At that time Buddha said two things: "follow the precepts" and "follow the Dharma". So, the first is to respect the rules of behaviour and the second is to follow the teaching of Buddha.
從以戒為師來看，我們就提醒大家，因為佛戒——不管是聲聞戒或是菩薩戒，佛所製定的戒法本身就是完全清淨的戒法；所以，以戒為師這句話，實際上我們就可以了解到，佛陀一定不希望我們接近任何的怪力亂神的事情；因為，即便是在 佛陀在世的時候，也是嚴禁弟子在不當的場合任意展現神通。所以，各位觀眾，如果您碰到了有任何怪力亂神的現象，或者您知道有哪些道場有怪力亂神的這些事件的時候，建議您應該要盡速遠離，因為那多半不是佛教。
As regards the precepts, no matter if we talk about Sravakas or Bodhisattvas precepts - they are all formulated by Buddha Him-self and therefore, they are complete and pure. It is clear that "follow the precepts" means that Buddha didn't want us to come close to any supernatural things. Even when Buddha was still in our world, He has strictly prohibited to His disciples to make use of their supernatural powers. So, dear public, if you come across any supernatural phenomenon or "Buddhist" rites related to such supernatural stuff, please, leave as fast as possible because this most likely has nothing to do with Buddhism.
另外一點，以戒為師所衍生出來就是：絕對不會有任何地方，違背我們的道德倫常。所以這個部分請大家也要特別注意，因為我們在許多的社會新聞上麵，都看到有許多個這些事件是假借宗教的名義，然後去侵害了婦女們；這些狀況它之所以會存在，就是因為大家認為宗教的力量，可以淩駕於道德倫常。這個部分我們如果從以戒為師的立場來看的話，可以看得很清楚，隻要是佛教，絕對不會有任何地方違背道德倫常。
One more thing: a teaching based on the precepts cannot be at any moment opposed to the social morality. In consequence, everybody should pay special attention, because we often hear about cases of sexual abuse under the false pretext of spiritual practices. The reason why such things can happen is because people believe that spiritual practices and religion are more important than the social morality. In this relation, if we base ourselves on the precepts it becomes crystal clear that Buddhism cannot contain anything which goes against the social morality.
第三個，我們要跟大家說的是行善。行善這件事情，是因為大家都覺得，行善好像所有的宗教都是一樣的。沒有錯，行善是我們本來應該做的，佛教徒也是如此，但行善絕對不是代表佛教。為什麽呢？簡單的我們來看看，佛在世的時候說法了四十九年，那這些說法，請大家回去看看佛教的經典，有哪些部分在教人行善呢？有的，可是在教人行善的經典，隻占了全部經典的一部分而已；所以，佛陀整個的說法，絕對不是全部都教人行善。這就表示著，我們光是行善並不代表他真正傳承了佛陀所教的教義。另外，從菩薩六度來看，菩薩六度裏麵的話，布施也隻不過是六度裏麵的其中一度而已，其他還有五個項目需要好好的去修學。所以，從此就可以看到，行善本來就是我們所該做的，但行善是不足以完全代表佛教的教義。
Now, let's talk again about charity activities. People believe that these activities are shared by all religions and from this point of view they look more or less the same. Yes, of course, we should do good deeds, it is something a Buddhist does, but charity activities absolutely do not represent the whole Buddhism. Why? The simpler is to remember that Buddha taught Dharmaduring 49 years and then to look in the Buddhist sutras and to check which part of them is dedicated to encourage people to be generous and do good deeds. Actually, if we take all sutras, we will find only one section on generosity and charity activities. Therefore, it is absolute nonsense to pretend that the whole Buddha's Dharma is solely about generosity and good deeds. All this means that just doing good deeds does not represent the whole teaching which we received from Buddha so many years ago. Furthermore, let's consider the six paramitas of the Bodhisattvas: dana (givingor charity) is just one of them and there are five more paramitas to be studied and practiced. So, based on this, it becomes clear that charity activities or good deeds are something we should do, but it is not sufficient and Buddhism is much more than just this.
接下來，以法為師。我們就要跟各位提到是，我們希望大家以智慧為先，以智慧為先，依法不依人。也就是，今天不管您所親近的師父，不管他的名聲有多大，或者您對他有多麽尊敬，但是您對他的說法，仍然是要回歸佛經來判斷：他說的法，有沒有哪裏違背了《金剛經》，有沒有哪裏違背了《心經》，或者甚至有哪裏跟《阿含經》不符合的。這個是我們提出，希望大家要依法不依人。至於說我們剛剛提到的經典的部分呢，的確，因為經典是從佛世以來到今天，這麽長久的時光裏麵，我們可以依循的部分；但是不可避免的就是說，經典裏麵隨著時間傳承的久遠，也不能避免的會混入一些，它的義理可能不太正確的部分。所以，我們給大家的建議就是說，大家所熟知的阿含部的經典、般若的經典或是唯識的經典，包含《法華經》、《華嚴經》這類型的經典，都是所謂的正信的經典。但是，這裏我們沒有時間跟大家詳細說明，但是希望大家先遠離密教部的經典；那密教部的經典，如果各位要修習要閱讀的話，隻有一部《楞嚴經》可以看，密教部的經典隻有一部《楞嚴經》可以看！我們如果說能夠依佛的經典，來作為判斷的依止的話，那麽不管上師有多大的名氣，或者我們跟上師有多深的情分，其實我們如果為自己的法身慧命著想的話，還是要回歸佛說的經典，要對上師所說的法要一一來檢視。
Now, let's come back to the "follow the Dharma" statement. What we want to share with you all is our hope that everybody will in the first place rely on wisdom and will follow the Buddha's Dharma and not the false interpretations of men. Consequently, it doesn't matter how close to your teacher you are, it doesn't matter how great reputation he has, or how big is your respect for him, what you have to do is to check if his words correspond to what is written in the Buddhist sutras. To see if there is a contradiction between what he is saying and what is written in the Diamond Sutra, in the Heart Sutra or even in the Agama sutras. We are saying all this hoping that everybody will follow Buddha's Dharma and will avoid fallacious teachings and interpretations. As regards the sutras we have just mentioned, since they survived for so long after Buddha left us, we can trust them. However, because of the long period which separates us from the Buddha's time some false sutras could inevitably sneak among them. Therefore, we recommend you to familiarise yourself with the Agama sutras, with the Prajna sutras or yet with the sutras which treat only the Vijnanas like the Lotus Sūtra or the Avata?saka Sūtra (in English: the Flower Adornment Sutra). All of these sutras are reliable and their content is correct. Now, we don't have enough time to explain this in detail, but we hope that nobody will touch the scriptures of the so-called "esoteric Buddhism" or Tantra. If, however, someone wants to study these Tantras i.e. Tantric scriptures, please, only read ?ūra?gama Sūtra! Please! If we are capable to rely on Buddhist sutras as a reference then we will be able to analyse and judge according to them without being influenced by the fame of our teacher or our friendship with him. In fact, if we think about the wisdom of the dharmakāya (i.e. our real learning of Buddha's Dharma in order to attain Enlightenment), we will have to go back to Buddha's words i.e. the Buddhist sutras and thoroughly check if our teacher’s words correspond to them.
最後要跟大家講，佛陀的全部的佛法，可以劃歸為解脫道跟佛菩提道。簡單跟大家說，解脫道就是教大家如何對治煩惱，佛菩提道就是教大家如何開悟——明心見性，然後於諸法能夠真正得到自在。
Finally, we would like to tell you that the whole Buddha's Dharmacontains two paths: the path of Liberation i.e. the way of the Arhats and thepath of Bodhi i.e. the way of the Bodhisattvas. In simple words, on the path ofLiberation we learn how to deal with our vexations and on the path of Bodhi welearn how to attain enlightenment and how to see the Buddha-nature andthereafter how to keep our calm towards all dharmas i.e. stay calm in allcircumstances.
最後跟大家分享，前人梁啟超曾經在《學問之趣味》一文說，他說在寒冬裏麵曬太陽的滋味非常的舒服，但是「太陽雖好，總要諸君親自去曬，旁人卻替你曬不來」；這就是所謂的「如人飲水，冷暖自知」。我們學佛過來的人，我們都知道，學佛對我們的人生真的幫助太大了；甚至不隻是對這一世的人生，對於我們往後都會幫助很大，我們有深深的體會。也在這裏希望，能夠透過簡短的錄像內容，把佛法的美好介紹給大家，希望大家一同來學佛。
今天就講到這裏。
阿彌陀佛！
At the very end, let me share with you a little text from "Learning's funnies" by Liang Qichao where he says that it is very nice to bask in the sun during winter, but even if the sunshine is very pleasant, it is you who have to take the sunbath, the others cannot do it instead of you. This is the same like in the well-known Chinese proverb: "if somebody drinks water, only he knows if the water is hot or cold". We, the followers of Buddha, know how helpful the studying of Buddha's Dharma is for our lives. In fact, it will help to improve not only our present life, but even our future lives. This is something which deserves profound reflection. We hope that via this short conference we succeeded to show you how nice the Buddhist teaching is and that all of you will be interested in learning Buddha's Dharma.
This is all for today.
AMITOFO!
