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恭錄劉芳村講師_六祖壇經_第8片_台南同義宮_98/11/21 （課程摘錄） (感謝天恩師德公益分享感恩原創 English Translation ◎大學 「大學之道，在明明德，在新民，在止於至善」。所以我們要了解三綱領，八條目。 三綱領非常重要。大學之道就是學大，人得一就叫做大;我們人得到一了，你看那個文字的寫法，是不是人得一就是大? 所以我們人要學一，得到一，一就是道，知 得一萬事畢，你知道一，萬事都畢業了。知道一了嗎? 就是道的本體。所以我們學大就是要學道的本體。在明明德 The Great Learning or 大學 pronounced as ‘da xue’ is the learning to be ‘big’ or da 大. You know the ‘One’ and everything else will be regulated or graduated (achieved?). The One is the Essence of Dao, or our Essence of True Nature. To learn ‘big’ means to learn the Essence of Dao; which is in the true comprehension/realization of our Essence of True Self or True Nature. 在明明德 「明德」就是我們不生不滅的佛性。「在明」就是修，因為我們明德都已經不光明了，所以我們要把祂修的恢復光明，所以在明明德。 然後明德了以後，在新民(有的說在親民，都一樣的)，做一個新民，不做舊民，舊民都是我們習性在當家; 新民的話，我們佛性在當家。各位現在是習性當家? 佛性當家?(佛性當家)，真的喔! 那都没有造業了耶，那很理想耶，都不會受苦了喔，恐怕不是吧! 都是習性在當家，有没有跟人家計較啊?(没有)，都没有?(有)， 還有啊! 有還說佛性在當家，佛性會跟人家爭嗎?(不會)，所以我們習性在當家， 不要把習性當成佛性。我們用習性來修道，修不成道。一定要用佛性才可以，所以在新民，然後在止於至善。 ‘明德’ or ‘ming der’ is our True Buddha Nature that cannot be cremated or Destroyed. ‘在明’ pronounced as ‘zai ming’ which means to cultivate. Because our ‘明德’ pronounced as ‘ming der’ or True Buddha Nature/True Self is already darkened, covered up, therefore we have to cultivate it to let it restore its radiance. The ‘old person’ here refers to our habitual nature where our habits that are not in accord with the True Principle (真理，不受限於時間跟空間) command (controls) our thoughts, speech and conducts. If we become a ‘new person’, meaning our thoughts, speech and conducts are in accord with the True Principle; we will be led by our Essence of True Nature and will not create karmas and have to suffer. If we bicker with others including our friends and families, then we are still letting our habitual nature or ‘old person command us. 在止於至善. English Translation ◎這個至善，善之又善叫至善。我們做什麼事情都要求其至善。在止於至善，我們知道止了以後，我們就可以定、靜、安、慮、得，就整個 都出來了。 所以我們修持的功夫在八條目，八條目各位記得嗎? 念念看? 格物、致知、誠意、 正心、修身、齊家、治國、平天下)，對就是這樣。第一個就是格物，然後致知、誠 意、正心、修身、齊家、治國、平天下。 The 至善 pronounced as ‘zhi san’ or ‘ultimate good’ (or perfection) means to achieve the State of True Self. We need to seek after and stop at (reach) the ultimate good (perfection) in whatever matters we perform. After we know to stop at (reached) the ultimate good (perfection), we will be able to achieve non-attached concentration (or dhyana, Samadhi), serenity (or quietude, sublime state of stillness), peace (or harmony or Oneness), clarity (or Thusness) and to establish virtues (realize our True Nature). Its entirety will reveal itself. The Confucian Three Guidelines and Eight Stages in Dao cultivation三剛領八條目. The efforts of cultivation are in the Eight Stages (格物、致知、誠意、正心、修身、齊家、治國、平天下): to get rid of material desires, to manifest our heavenly conscience, to be sincere, to rectify one’s thoughts, to cultivate oneself, to put one’s family in order, to govern the country, and to bring peace to the world. ◎一個就在格物，格物就是格除物欲，就是我們心中不要有物欲，心中不要有事情擔擱著，要使心清靜。所以我們在日常生活之中就要把格物做得很徹底，格，「心裡面都没有物、心裡面都没有事」，這樣心就清靜。心一清靜回到不生不滅的真心佛性本體回來，這樣聽得懂嗎? 會不會格啊? 心裡面有事有物，趕快把它清除掉，我們就追根究底，心裡面住在什麼相? 住在形相趕快去了解形相的由來，它是眾緣聚會才形成的，緣聚則生緣散就滅，形相都變化無常，不要住，形相都變了，我們還住在舊的形相上面，然後造了很多業，划不 來的，所以（了解相是假的。然後事情，事情也是一樣啊，因緣聚會才有事情，因緣消失就没了。所以我們就事來則應事去則淨。怎麼處理我們用真理處理，用真理來處理事情就是率性而為，没有造業，所以一定要格物。 我們心中的物一格了，全部都清靜。 1. 格物 pronounced as ‘ge wu’ means to remove materialistic things, desires and temptations. Do not have matters, things, and materialistic desires interfere with our mind, and we need to let our mind/heart return to quietude and tranquility. We need to dispel matters, things and desires completely in daily living so that our mind/heart can quiet down. Once our mind/heart is tranquil, we will return to our Essence of Buddha Nature (True Self) that cannot be created or destroyed. To be able to remove desires, things and matters from our mind, we need to understand the source and see what matters, things and desires our mind and heart abide in. We need to understand the source of forms (desires, things and matters) which is only formed by the integration of multiple karmic affinities眾緣集會的. Forms manifest when karmic affinities integrate, and disappear when karmic affinities disintegrate. 緣集 則生 ，緣散就滅。 Forms are ever-changing and unpredictable。 形象都是變化無常的。不要住在形象上 。形象都變了，我們還住在舊的形象上。Do not abide in forms, the forms have already changed and yet we are still abiding in the old forms and then we create a lot of karma which is not worth it. We need to know that forms are false and matters are the same, they only manifest when the karmic affinities come together. Matters disappear when the karmic affinities disappear. We need to deal with matters as they come and quiet down the mind as matters go. How do we deal with them? We deal with them with the True Principle 真理. Using the True Principle to deal with matters means we follow our True Nature to act upon them. 率性而為。
This way we will not create karma and we must remove materialistic desires and matters from the mind/heart. 清靜的時候才叫致知。我們的良知良能才真的整個出來。所以我們在凡塵用的心都不是我們良知良能，都不是真正的清淨的本性生發的。所以我們就是要先格物，心裡面没有事情没有東西，這樣清靜的時候那個知，正知正見就呈現，正知正見也就是佛知佛見，那個很重要，它不會讓我們造業。 所以我們每個人都要這樣做，物格了，心清靜了，知就是正確，正知正見。 2. 致知 pronounced as ‘zi zhi’ or to manifest our heavenly conscience. After we remove all of the things, matters, and desires from the mind, everything will be tranquil and only after everything reaches tranquility, can we call it ‘zhi zhi’ 致知 which refers to the entire manifestation of our heavenly conscience 良知良能. The mind/heart we use on the earthly world is not our heavenly conscience, and is not developed from our tranquil True Nature. We need to first remove matters and materialistic desires from the mind, and after it is tranquil and free from things, matters, and desires, that ‘knowledge’ is the right knowledge and right view and it will manifest. The right knowledge and right view are the Buddha knowledge and Buddha view. That is very important because it will not let us create karmic debts and each of us needs to do it. After matters are removed from the mind, the heart is tranquil, and the knowledge is right or proper and the right knowledge and right view come about. ◎然後有正的知見我們的意就很誠，誠意。那個意自然很誠，意很誠的時候心就正，一心正我們所做的事都符合真理，心正了，身就修，所謂誠於衷就形於外。你心裡面很誠， 外面自然就能可以把誠表現出來，所以身就修。你身修了以後，家就齊了。我們要了解最重要就是身教，在家裡你的身教非常標準，你的太太、你的先生、你的孩子一定效法，絕對不會偏，所以家就齊了。齊家了以後就可以治國。古時候的國是一個團體，一個團體叫一個國家，整個團體就可以治理得很好。團體治理好了以後， 天下平，就可以平天下。所以，做就是在格物，格除物欲最重要的，我們格除物欲了，根源已經清淨了，回到不生不滅的佛性本體，這樣就成就。 3. 誠意 pronounced as ‘cheng yi’ or to be sincere. After we have the right knowledge and right view, our 意mind/thought will be very sincere.
4. 正心 pronounced as ‘zheng xin’ or to rectify our mind/heart (thoughts). When our thought is very sincere, 5. 修身 pronounced as ‘xiu sheng’ or to regulate our body. Once our mind/heart is rectified, our body (speech and conducts) is also regulated as the saying goes ‘the sincerity of the mind/heart will naturally manifest in one’s acts’. 所謂誠於中行於外。 When your mind/heart is very sincere, you will naturally carry it out in your external acts and appearances. That is why once our mind is rectified, our body (conduct) will naturally be regulated. 6. 齊家 pronounced as ‘qi jia’ or to put one’s family in order. Once our conducts are regulated; our entire family will also be regulated and we need to understand that our model (conducts orbehaviors) by example in the home is very important. If our conducts are regulated and proper, our spouses and children will definitely follow suit and absolutely not stray away. 7. 治國 pronounced as ‘zhi guo’ or to govern the country orderly without enforcement. After we regulate our family, we can govern our country. Country in the ancient times refers to an organization. An organization was like a country in the old days and the entire organization will be very well regulated. 8. 平天下 pronounced as ‘tian xia ping’ or to bring peace to the world. After the entire organization is very well regulated, then the world will be peaceful. Therefore, the true effort is in removing matters and materialistic desires from our mind. This is the most important and is the source and once we dispel them, our source will be tranquil and our mind/heart can return to our Essence of Buddha Nature that cannot be created or destroyed. This way, we will have achieved. ◎所以大學裡面，曾子說:「十目所視，十手所指，其嚴乎!」有没有念過? 十目跟十手什麼意思? 不知道啊? 十就是我們玄關，就是我們佛性。所以十目所視，十手所指，所視所指，他就講「我們所看的、所去指的全部是宇宙整個虛空，非常大」。所以才有慎其獨也。有没有大學裡面，有没有慎其獨啊?那個獨就是獨一無二。我們不生不滅的佛性就是獨一無二，我們要慎其獨。這個獨一無二要了解，祂一發揮出 來非常廣範，所以我們要慎其獨。所以我們概略的把大學裡面講佛性的部份，把它講出來。 In the Great Learning, Zeng Zi also said: “十目所視，十手所指，其嚴呼！十目十手就是我們玄關，就是我們佛性 or the ten hands and ten eyes are pointing and watching us and how can we not be cautious! We have to constantly uphold this awareness which is our Heavenly Portal or our Buddha Nature (the main door from which our True Self or True Buddha Nature exits and enters) because all of the heavenly beings, saints and Buddha, and spirits know of our every thought, word and action clearly even if we are alone. What we see and point to are the entire space and universe which is extremely big, that is why there is another line that says: “慎其獨也”. 獨 pronounced as ‘du’ means it is the Ultimate One which is our Buddha Nature (True Self) that cannot be created or destroyed. We need to understand that once this Ultimate One is developed, it will become boundlessly broad. ◎論語 我們講論語第一篇學而，學而篇各位有念過嗎? 第一句唸唸看?(學而時習之，不 亦悅乎? 有朋自遠方來，不亦樂乎? 人不知而不愠，不亦君子乎?)。各位知道意思嗎? 它包含蠻好的。第一句「學而時習之，不亦悅乎」，學而那個而就是一穴，就是學我們的玄關竅。一 穴知道嗎? 竅，穴，穴道。一底下那個就是穴。會不會寫? 就是學我們佛性本體， 學而(學我們的佛性本體)。然後時習之，時時刻刻要温習、複習，時時刻刻都在佛 性之中。所以「學而時習之，不亦悅乎」，很高興很快樂，時時刻刻都跟自己的佛性在一起。 Let’s talk about the Confucian Analects: ◎學而篇 Yi xue means our Heavenly Portal. It means to learn our Heavenly Portal (First Treasure). Do we understand now? We are learning our Essence of Buddha Nature and constantly reviewing it so that we are in realization of our Buddha Nature at all times, this is very blissful. ◎第二句「有朋自遠方來」 有朋就是我們佛性遺失太久了，我們這個好朋友——佛性， 自遠方來了，不亦樂乎?樂不樂啊?找回我們佛性，快不快樂?很快樂!所以第二 句就是有朋自遠方來，不亦樂乎，很快樂。 The second verse is: 有朋自遠方來、不亦樂乎 which translates genetically (generically) into something like ‘Isnt it also great when friends visit from distant places?’ However, 有朋 pronounced as ‘peng you’ or ‘friend’ really means our good friend—our own Buddha Nature which has been lost for too long (because we let our senses be in charge of us, e.g. attachments, desires,emotions, materialistic things…etc); and now our Buddha Nature (friend) is coming back from afar (attachments), are we happy to have found our Buddha Nature? Are we happy everyone? (Yes). That is the true meaning of the second verse. ◎第三句人「不而不愠，不亦君子乎」 就是人表現出來不是很理想，我們看了都搖頭， 所以我們說他不知道佛性，所以人不知(不知道佛性)，然後而不愠(我們不生氣)。 我們時時刻刻都拿別人的過錯來懲罰自己，對不對?所以都在檢討別人，他如果不 對，我們就氣得要死，有没有?都是這個樣子。 ㄒ所以人不知而不愠，他就不知道佛 性，所以你不要生氣。這樣懂了嗎?很棒喔!所以走入性理心法就不一樣，一樣的 文字，不一樣的意思。所以人不知而不愠，以後人家再怎麼無理，不管罵不管打， 都讓他，因為他不知道他在造業，所以不愠，不亦君子乎?是不是君子啊?所以你 看那多好!所以我們就了解第一句就，我們講得很好。 The third verse is: 人不知而不慍、不亦君子乎 which translates genetically (generically) into something like ‘If one remains not annoyed when his greatness is not recognized in his time, isnt he a sage?’ This means that when we see those who do not manifest virtues and others shake their heads at such individuals, we know it is because they do not know their Buddha Nature which is why they act improperly but we do notget angry at them. Unlike most people who always take peoples’ mistakes to punish themselves, right? Therefore, we are always criticizing others, aren’t we this way? They don’t know about their Buddha Nature and we don’t have to be mad at them. Do we understand? (Yes). This teaching is great right? It is different when we enter the Dharma of True Nature like now; we have the same words but different meanings. Therefore, no matter how people criticize or fight (hurt) you from now on, don’t get mad at them because they do not know about their True Nature and don’t know that they are creating karmic debts. Don’t get mad at them. Won’t we be a junzi (means a person of excellent character or superior person) or gentleman/lady? You see, how nice is this? English Translation ◎還有「朝聞道，夕死可矣!」我們早上得道，晚上死掉都可以脫離苦海回到理天了。 對不對?那個也是我們求道才知道啊!不然你朝聞道，夕死可矣，可矣是什麼?可以到六道輪迴去了。 The Analects also said: “朝聞道，夕死可矣. (Book IV; Chapter 8. If in the morning I were to learn of the Dao (Essence of True Self), know of the correct path in life, I would be able to die at sunset without regrets. We can return to Absolute Heaven and we only know of this after we received the Dao, right. Otherwise, where would we go if we were to pass away at sunset? To the six paths of reincarnation.” ◎我們了解「道也者不可須臾離也，可離非道也」。須臾是很短的時間，我們了解我們 這個身體不可以離開佛性，佛性一離開身體，人就死掉了。屍體要拿去埋葬，或是 拿去火燒掉，所以都不可以須臾離也，所以這個都在講我們佛性的重要。 (Doctrine of the Mean: Chapter 1:2) ‘道也者，不可须臾离也，可离非道也 which means that the Dao cannot depart from our body for even one second (instant) which is a very short time. If it can leave the body, then it is not the Dao (Dao is the True Nature that is bestowed upon us by Heaven, God, who gave us life). ◎e need to understand that our True Nature or Buddha Nature cannot leave our physical body, ◎還有顏回「居陋巷，一簞食，一瓢飲，人不堪其憂，回也不改其樂」。我們都有唸過對不對? 居陋巷就像現在的危章建築，隨便蓋一蓋，可以遮風避雨而已，時時刻刻人都要來把它拆掉。簞食瓢飲，就是没得吃，連喝也没得喝。人不堪其憂，没有人 可以忍受他那一種生活。回也不改其樂，顏回他很快樂。 各位前賢，顏回快樂在哪裡?怎麼快樂? 就是安於那個道，所以顏回已經把心安住在不生不滅的真理上面。 對於凡塵的現象已經不在意了，早死也是死，晚死也是死，所以顏回三十二歳就離開了，不過他解脫了，不用再受苦了，流傳到現在三千多年，我們自己的祖先名字都不知道，我們可以知道我們父母親這一代，祖父母那一代，曾祖父母能夠知道就很少了，四代之上祖先名字還記得的前賢舉手看看，曾曾祖父是什麼名? 曾曾祖母是什麼名?都還記得大概就不容易了。 子曰：賢哉回也。一簞食，一瓢飲，在陋巷，人不堪其憂。回也不改其樂。 Confucian Disciple, Yan Hui was so poor, eating from a plain bowl with nothing to eat , drinking from a gourd with nothing to drink, and living in a poor alleyway where he only has something over his head: no one could have endured this, but Yan Hui still enjoyed himself. Everyone, how was it that he was happy? What made him happy? (He entrusted himself in Dao). Yes, correct. Yan Hui entrusted his heart in the True Principle that cannot be created or destroyed and therefore he did not mind the earthly forms anymore whether he was to die sooner or later. One had to die some day and he died at age 32 but he already transcended (samsara) and did not have to suffer anymore; his story has been passed down to the present, 3,000 plus years later. We remember him even now and yet we don’t even remember the names of our great grandparents. Very few know. We perhaps remember the names of four generations of our ancestors but anything beyond four generations, we will not remember their names. ◎顏回跟我們非親非故，我們竟然認識他，就表示他的方法值得讓我們學習，他的方法很簡單，就是「得一善，拳拳服膺，終身弗失」。得一，得到道，他得到道就拳拳服膺，然後如臨深淵如履薄冰。我們修道哪一個像他那樣，都大辣辣的，對不對? 造了業都很高興，哪有像顏回那麼謹慎，怕自己造了業要受苦。 ◎所以他的精神很值得我們去效法，外面的遭遇，生活上的這些 物質就適可而止，有得吃有得穿有得住，可以遮風避雨就好了，不用追求那麼多， 一口氣不來，都要拱手讓人，没有一樣是我們可以帶得走的，所以不用去累積，我們要累積我們的德，性分之中那個善我們要累積。累積有形的物質，對我們來說是 障礙，所以從顏回的過程就可以了解真的是不容易，没得吃没得穿，還能夠快樂，他的快樂不是裝給我們看的，是真正的從內心產生。 所以我們就可以了解，我們從內心深處可以產生快樂，就是一定在覺在道體之中， 我們要追求。整天有空閒的時候，就趕快做一做「萬緣放下一念不生」，培養讓我們不生不滅的佛性能夠出生，然後茁壯長大。各位培養了没有? 哇! 没有一個回答。 We are not related to Yan Hui and yet remember him after so long, that means the methods he used to cultivate Dao is worthy for us to study from. His method was very simple which was: 得一善，則拳拳服. 膺而弗失之矣. 有如深淵有如薄冰 which means to embrace and guard the Dao dearly to himself after he obtained the One Good (Perfection). One Good (Perfection) refers to the Dao. He held the Dao so dearly as if he was nearing a cliff (as though on the brink of an abyss) or treading on the spring ice (as though treading on thin ice), afraid that with one little mistake or mishap, he would fall to the bottomless valley or water and could never come back (this speaks to the fact that Yan Hui lived his life ever so cautiously that he adhered to the precepts and dared not make any mistakes and commit any sins (wrongs) that would corrupt his True Nature. He was in constant realization of his Essence of True Nature and held tightly onto the True Principle). Everyone, which one of us now cultivates Dao like he did?
We all let ourselves live Therefore, we do not need to accumulate any materials, but we do need to accumulate our virtues, and all of the good that is within our True Nature. Accumulating materialistic He was happy which was not a put up (show or pretense), it was true happiness developed from within the heart. Understand that we can develop happiness from within our heart and it is definitely within the Essence of Dao, our realization. We need to seek after this by doing ‘letting go of all karmas and do not give rise to a single thought’ whenever we have free time; to nurture and develop the ‘birth’ of our Buddha Nature that cannot be created or destroyed, and then let it grow gradually (vigorously). ◎我們有一個北部的前賢，他在這邊台南唸大學。他也來我們這邊研究，他說:「我竟然求道那麼久了，都不知道我們有不生不滅的真心佛性。」來這邊聽了以後，打手機跟他母親講:「好高興喔，啊，那個...那個...我找到了」，他的母親昨天晚上念給我聽，我說真的是那樣嗎? 她說是啊! 以前叫他參加研究班都不要，很難得到這邊來聽課。所以我們了解，這個要自己努力啦! 雖然求了道很久，自己没有努力去把祂啟發的話，祂是還没有出生。還没有出生要祂茁壯長大，那根本不可能的。所以 我們就是要讓祂出生，培養茁壯長大，然後般若妙智慧就會產生了。有般若妙智慧會認識真理，凡塵的一切假相都看得透徹，所以要努力。接著下來就是講孟子。 In Taipei, Taiwan, a Dao member came to the South to attend Lecturer Liu’s class, called his mother and said: “Wow, I received Dao for such a long time and never once have I realized that there is a True Self in me that cannot be created or destroyed. I found it! The One! The One! Awesome! I am so happy mom.” His mother called Lecturer Liu and gave him the message. Lecturer Liu said: “Was it really so!” His mother used to ask him tirelessly to sit for the Dao classes before but to no avail. This is indeed all in one’s efforts. Our Buddha Nature is covered, and cannot be revealed. Therefore, we need to inspire, nurture and develop it so that it will be ‘born’, and then it will grow big gradually (strong and sturdy). But we must first let it be inspired and born; otherwise we can’t expect it to grow big (robustly). Our divine wisdom will come about after that. With the divine wisdom we will understand the True Principle and be able to see through all materialistic forms and shapes completely. ◎孟子 我們比較耳熟能詳的就是「天將降大任於斯人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，所以動心忍性，增益其所不能」，這個文字意思本身就很白了，孟子也是一直希望我們能增益我們所不能，因為我們都有瓶頸。我們很努力、很努力，努力到有一個瓶頸突破不了，在突破不了的時候，天考人驗就來， 那個就是要我們增益其所不能，要增加我們能力所不到的，你能經過那個考驗，你通過以後又有無限寬廣的天地，所以增益其所不能。 Next, we will talk about the Book of Mencius, (Book VI: Part II Ch-15:2) 孟子曰：「天將降大任於斯人也，必先苦其心志，勞其筋骨，餓其體膚，空乏其身，行拂亂其所為，所以動心忍性，增益其所不能。」 Mencius says: "When Heaven is about to confer a great office on any man, it first disciplines his mind with suffering and his bones and sinews with toil. It exposes him to want and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, hardens him, and supplies his This is to help us increase what our ability cannot achieve. If we pass this trial, we will again have the boundless potential to work within ourselves again ◎裡面再有一段就是「山徑之蹊間，介然用之而成路，為間不用，則茅塞之矣」，有没 有?有的一直點頭，有的就靜靜的，可能都有看過啦，只是没有把它背下來，這個 山徑之蹊間，這個山就是靈山，我們靈山的道路就是我們佛性的本體，我們走得都 很熟，你介然用之而成路，你一直走，古時候的人都很單純、都很純樸，就是能夠 介然用之而成路，可是我們愈到後代以後，為間不用，都不走那個路，走那個路比 較吃虧，會被人家欺侮，所以就走自己聰明的道路，所以就茅塞之矣，就被雜草叢生，整個路都不見了，所以這句非常棒。 (Book VII: Part II Ch-21) 孟子亦云：「山徑之蹊間，介然用之而成路，為間不用，則茅塞之矣」 Mencius conversing with Kaou Tsze said: “In the bye-paths of the hills the grass grows suddenly. If you constantly walk on them, the path will be formed, but, if there be any interval, the grass will suddenly rise and close it up.” The path of the hill is the Path to our Spirit, which is our Essence of Buddha Nature; we ‘walk’ on this path and become very familiarized (familiar) with it like those ancient people before us who were very pure and simple-minded as they kept to this path. They heed to this path and established it. But later generations did not want to walk this path anymore because it is at a disadvantage to us and others will take advantage of (humiliate) us. We started
※非常感謝天恩師德，活佛恩師慈悲開設性理心法班，諸佛菩薩慈悲諸多的因緣聚會，劉講師慈悲傳達解說最上乘佛法殊勝，以及感恩各位前賢慈悲布施，感恩十方諸佛供養。 連結網址: https://sites.google.com/site/clcsfe/ https://www.youtube.com/user/TsungJie 文字檔連結網址: https://1drv.ms/f/s!AlkQnRR-y_aTrHxwvl670QBzBNPq (4)第二個備份網站，連結網址 (5）美國連結網站網址:
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