The Buddha’s teachings are the Dharma gate of non-duality, advocating that the worldly and transcendent are not separate. To transcend the worldly realm, one must first understand the laws of the world and through them, comprehend how all sentient beings, including humans, experience suffering and why. Only then can one navigate towards transcendence. Therefore, it is said that afflictions themselves are enlightenment to lead you to the quenching of worldly mind and its related sufferings.
佛法為不二法門，主張出世間不離世間: 若需出世間必先理解世間法，從世間法中了解人類乃一切眾生如何及為何痛苦，才能以此導向出世間。故說煩惱即菩提。
What is Loka – the laws of world or worldly phenomenon?
The “worldly phenomena” in Buddhism refer to the mundane matters, phenomena, and principles, as well as the various situations and challenges faced by human beings in their daily lives. This includes aspects such as the physical and mental aspects of individuals, interpersonal relationships, social structures, economic activities, political systems, and other phenomena.
佛教的「世間法」是指世俗事物、現象和法則，以及人類在日常生活中所面臨的種種情境和挑戰。這包括人的身心、人際關係、社會結構、經濟活動、政治制度等方面的事物和現象。
Buddhism teaches that through observing and understanding these worldly phenomena, we can recognize the characteristics of impermanence, suffering, and non-self in life, thereby attaining wisdom and liberation.
佛教認為，通過觀察和了解這些世間法，我們可以認識到生命的無常、苦、無我等特性，從而達到智慧和解脫。
That is because in the teachings of Buddhism, worldly phenomena are seen as an ordinary world that can inspire people to practice and awaken, providing opportunities and places to practice Buddhist teachings: in which Buddhism encourages individuals to cultivate mindfulness, compassion, and wisdom in the worldly realm, in order to improve their own lives and the lives of others, and gradually transcend worldly pursuits to achieve deeper liberation and awakening.
這是因為在佛教的教義中，世間法被視為一個可以啟發人們修行和覺醒的平凡世界: 它提供了實踐佛教教義的機會和場所, 人們在世間中培養正念、慈悲、智慧，以改善自身和他人的生活，並逐漸超越世俗的追求，實現更深層次的解脫和覺醒。
Why does Buddhism say that we should acquire “the laws of world” or “Loka” before the “transcendent dharma” or “Lokottara”?
In Buddhism, the practice is seen as a process of attaining liberation and awakening. Buddhist doctrine states that to achieve liberation from worldly existence, one must first begin by practicing the “worldly dharma” or the teachings applicable to the mundane world.
在佛教中，修行被視為一個達到解脫和覺醒的過程。佛教教義認為，要達到出世間的解脫，首先需要從修習世間法開始。
Practitioners exist in the world and face various situations and challenges. Through the practice of worldly dharma, which involves observing and understanding worldly phenomena and matters, we can cultivate mindfulness, compassion, and wisdom, gradually transcending the limitations of worldly pursuits.
修行者身處在世間，面對種種情境和挑戰。透過修習世間法，也就是對世俗事物和現象的觀察和了解，我們能夠培養正念、慈悲和智慧，並逐漸超越世俗追求的局限。
Worldly dharma refers to our actual experiences in daily life. By observing and understanding worldly phenomena, we can recognize the impermanence, suffering, and non-self nature of life, thereby cultivating wisdom and awakening. This wisdom and awakening can help us improve our own lives and the lives of others, playing an essential role in the realization of liberation.
世間法是我們實際生活中的體驗，通過觀察和了解世間法，我們能夠認識到生命的無常、苦、無我等特性，從而產生智慧和覺醒。這種智慧和覺醒能夠幫助我們改善自身和他人的生活，並對解脫的實現起到重要的作用。
As practitioners accumulate wisdom and cultivate mindfulness and compassion through the practice of worldly dharma, gradually transcending worldly pursuits, they can further engage in the practice of “transcendent dharma” or deeper levels of spiritual cultivation and awakening. This includes introspection and exploration of the inner mind, profound understanding of the self and phenomena, and experiences and realizations that transcend attachment to the mundane.
當修行者通過修習世間法累積智慧和逐漸超越世俗追求，他們才能進一步無漏地修習出世間法，也就是更深層次的修行和覺醒。這包括對於內心的觀察和探索、對於自我和現象的深入理解，以及對於超越世俗執著的體驗和領悟。
In summary, Buddhism teaches that through the preliminary practice of worldly dharma, cultivating mindfulness, compassion, and wisdom, we can improve our own lives and the lives of others in the world. By gradually transcending worldly pursuits, we can achieve deeper levels of liberation and awakening, thereby paving our way to eliminate the sufferings.
總而言之，佛教認為，通過先修世間法，培養正念、慈悲和智慧，我們能夠在世間中改善自己和他人的生活，並逐漸超越世俗追求，實現更深層次的解脫和覺醒，那時候修習「出世間法」也還未算是遲。
- (5 Min) 無我: 自他不二 Non-self: Self & others are one entity
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導言 | Introduction 在當今複雜多變的社會環境下，探討國家地區的人文社會經濟狀況背後的形成機制是一個具有重要意義的研究課題。透過瞭解這些機制，我們可以更好地理解國家地區的社會現象、經濟發展和人文價值觀。本論文旨在結合佛經的典籍和社會學的觀點，證明國家地區的人文社會經濟狀況是共業的結果。 In today’s complex and ever-changing social environment, exploring… Read more: 國家的社會經濟狀況是眾生共業所感的果報 The social and economic prosperity of a country is the collective karma of all beings. - 佛教對戰爭的基本看法: 在反戰的憐憫性和參戰的正當性中取得平衡 Buddhism’s Fundamental View on War: Striking a Balance between Compassionate Pacifism and Justified Participation in War
導言 | Introduction 俄烏戰爭引發佛教對戰爭態度的探討。佛教作為世界主要宗教之一，擁有豐富的倫理和哲學傳統，提供了對人類行為和社會動態的深刻洞察。隨著武裝衝突在世界不斷發生，了解佛教對戰爭的立場，尋求其在這個具有爭議性議題上的平衡觀點，變得至關重要。 The ongoing Russo-Ukrainian War serves as the focal… Read more: 佛教對戰爭的基本看法: 在反戰的憐憫性和參戰的正當性中取得平衡 Buddhism’s Fundamental View on War: Striking a Balance between Compassionate Pacifism and Justified Participation in War - 以佛法為本的「六和敬」組織管理法 Apply Buddhism in Managing Workplace: The “Six Harmonies” in Modern Organizational Management
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導言 | Introduction 當今世界中，變革與創新是不斷塑造我們生活的力量。創新傳播理論試圖解釋新想法、技術或實踐是如何在個人和社會間傳播和被接受的。從佛教的觀點來看，人們對於接受新事物的阻力或猶豫可以通過人性本質和無常概念來理解。這篇文章探討了人們為什麼需要時間來消化和接受新事物或抵制它們，以及如何從佛教教義和創新傳播理論的角度來促進社會對創新的接受。 In the contemporary world, change and innovation are… Read more: 佛教如何能說服抵制創新的頑士接受新事物 How can Buddhism persuade the stubborn ones to adopt innovations? - 借貸投資是否合乎佛法? Is borrowing for investment in accordance with Buddhist teachings?
導言 | Introduction 金融和靈性似乎是兩個截然不同的領域，但在涉及使用貸款進行投資的話題上，兩位看似對立的人物提供了引人入勝的見解：華倫·巴菲特，傳奇投資者，以及佛教，一個強調超脫物質欲望的哲學和精神傳統。儘管巴菲特通過戰略性投資積累了巨額財富，但對於通過貸款進行槓桿投資，他的觀點存在著分歧。而佛教則倡導非執著的原則，警惕對物質追求的過度執著。 The realms of finance and spirituality often seem… Read more: 借貸投資是否合乎佛法? Is borrowing for investment in accordance with Buddhist teachings?
The Six Dharmas Times 