佛教

All teachings in the great-vehicle Buddhism and its sutras regard the personal realization of Tathagatagarbha as the kernel; the personal realization of the two-vehicle Buddhism, according to the historic facts in The Four Agama Sutras, has the central thought of believing in the permanent existence of Tathagatagarbha so that the state of the remainderless nirvana becomes real, permanent and unchangeable, and does not fall into the nihilistic state. It is not just us who claim Tathagatagarbha as the kernel of Buddhism; it has been so since the very beginning when Buddha established Buddhism.

因此，大乘佛教及经典中的种种所说，都是以如来藏的实证为核心；二乘佛教的实证，依四阿含所显示的史实，则是以相信有如来藏常住不灭，使无余涅槃成为真实、常住不变，而不落入断灭境界，作为中心思想；并不是只有我们有此主张，而是佛教从释迦牟尼佛创教以来就一直都是以如来藏为核心，初转法轮时就已经如是，故在《阿含经》中仍然处处记载著这样的实例，平实已在《阿含正义》共七辑书中明确的举证《阿含经》中是如何一再开示这个正理了；此外，不仅止北传的大乘佛教与四大部阿含如此记载，南传的小乘佛教经典也是如此记载，才会有爱阿赖耶、乐阿赖耶、欣阿赖耶、喜阿赖耶、穷生死蕴等记载。

The Malaysian Buddhist Coordination Committee consists of Malaysian Buddhist Association, Young Buddhist Association of Malaysia, Buddhist Missionary Society Malaysia, Sasana Abhiwurdhi Wardhana Society, Persatuan Penganut Agama Buddha Fo Guang Malaysian, Buddhist Tzu-Chi Merit Society and Vajrayana Buddhist Council Malaysia.

马来西亚佛教协调委员会成员包括马来西亚佛教总会、马来西亚佛教青年总会、马来西亚佛教弘法会、锡兰佛教精进会、马来西亚佛光协会、佛教慈济功德会以及马来西亚佛教金钢乘总会。

This paper falls into four branches: in the first part, the genesis of psychology is reviewed, which is the early philosophical understandings of selfness, and the overall constructs of Buddhist self-view and criticism of egocentrism; in the second part, self understanding of conventional psychology and the "false self view of Buddhism are discussed; in the third part, self understanding of postmodern psychology schools and the "selflessness view" of Buddhism are compared; and in the last part, the "true self of Buddhism is explored.

本文主要分为四个部分，第一部分探讨了心理学的源头，即早期哲学对自我的认识，及佛教对于我的总体认识，和佛教对自我实有观的批判。第二部分探讨了传统心理学对自我的认识及佛教的"假我"之说。第三部分探讨了后现代心理学派对自我的认识，以及佛教的"无我"观。

In general, the doctrines can be divided into three categories: Original Buddhism, Hinayana Buddhism, and Mahayana Buddhism.

佛教的教义十分复杂，但大体可分为原始佛教、小乘佛教和大乘佛教三大类。

Major Buddhism schools include: Chinese Buddhism, Japanese Buddhism, Tibetan Buddhism, and Hinayana Buddhism.

佛教在不同的国家中有着不同的适应性，佛法的圆融使得佛教可以慢慢的融入各文化中，产生了各种不同派别的佛教，现今主要的佛教派别可以分成汉传佛教、日本佛教、藏传佛教和南传佛教。

In order to protect Buddhism, Buddhism scholars introduced Li into Buddhism' s theory, changing the philosophy, ethics, religion preachment and regulations of India Buddhism.

佛教学者通过援礼入佛，以礼护法，在佛教哲学、伦理思想、宗教说教、戒律仪规等方面对印度佛教加以变革，不惜改变原始教义来弥合佛教与传统礼教的差异，体现出对"礼"的依附与调和。在这个意义上，佛教的中国化过程，也即礼制化的过程。

Nowadays in India, the true orthodox Buddhism has been completely extinguished with only a few superficial appearances left, and the substance has been replaced by the non-Buddhist tantrism of couple-practice. About Theravada Buddhism, although it can still keep the appearance of sound-hearer Buddhism and is not defiled by the non-Buddhist tantrism, it is rare to find the saints who can personally realize the sound-hearer liberation now. As for Mahayana Buddhism, there are only Buddhist rituals and the mind-consciousness dharma now in China, which has just recovered from the ravage of the Cultural Revolution. In both Japan and Korea, only the appearance of Buddhist rituals but not practice remains and there is no even the mind-consciousness practice like in China. Therefore the practitioners in China, Japan and Korea cannot touch the real content of the practice and realization to fulfill the Buddhahood way of the great-vehicle Buddhism.

现存的佛教，在印度已经完全灭亡，只余极少数人保留著佛教的表相，本质已是坦特罗双身法的非佛教了；南传的小乘佛教教域，虽然仍能维持小乘声闻佛教的表相而不被坦特罗双身法的非佛教所染污，然而能够实证声闻解脱道的圣者亦已难可觅得；而北传的大乘佛教教域中，中国才刚从文化大革命的破坏中恢复了仪式表相及意识境界的佛教，日本、韩国则只剩佛教仪轨的表相而无修行的表相，已谈不上如同中国地区意识境界的修行了；是故中、日、韩对於大乘佛教实践菩萨道的见道与修道真实内涵，都已经都无力触及了。

The recovery of Chinese Buddhist music research began in 1980s, during this period more and more music scholars began to concern with the Buddhist music activities in the country and made fieldwork, record, notated and transcribed the music.

如胡耀的《佛教与音乐艺术》（1992），韩军的《五台山佛教音乐》（1993），尼树仁的《中州佛教音乐研究》（1994），田青的《中国宗教音乐》（1997），袁静芳的《中国佛教京音乐研究》（1997）、《中国汉传佛教音乐》（2004），王昆吾、何剑平的《汉文佛经中的音乐史料》（2002），杨民康的《贝叶礼赞》（2003），等等。

First of all, we try to outline the distribution and spread of the Buddhism in Huaihe river valley by the study of the Buddhism temples, josses, sculptures on the cliff; the degree of the development of Buddhism; and the relations between the Buddhism and classes in society. Secondly, in order to know the status and influence of the Buddhism in Huaihe river valley of that time in the history of Chinese Buddhism, we study the communication in Buddhism between Huaihe river valley and other area, and its effect to the development of the Buddhism of the Sui dynasty and the Tang dynasty. Finally, we researched the non-religious social activities of the monks in the fangji jobs and in the war.

首先通过对佛寺、佛像、摩崖等佛教要素的分布，佛教义学发展所达到的高度以及佛教与社会各阶层的关系等的考察，力图对佛教在南北朝时期淮河流域的分布与传播形成一个总体性的认识；其次通过南北朝淮河流域与其它地区在佛教上的交流以及其地佛教与隋唐佛教关系的考察，来认识南北朝淮河流域的佛教在中国佛教史上所占据的地位及其影响；最后通过对僧人从事方技以及与参与战争等本身不具宗教性色彩的社会活动的一些个案考察，来丰富对南北朝淮河流域僧人乃至佛教的认识。

Yet we have to see a subtle point of requirement for comprehension: under such comprehension Indian Buddhism could be accepted as a stage of its development into the non-Indian Buddhism which naturally becomes Chinese Buddhism from a Chinese Buddhist view.

但是，要理解这些需要我们看到微妙的一点：在这种理解之中，人们可以从印度佛教向非印度佛教发展阶段的角度来接受印度佛教。在中国佛教徒看来，印度佛教自然而然地变为了中国佛教。

On the other hand, the more important thing is because the urban housing is a kind of heterogeneity products.

另一方面，更重要的是由于城市住房是一种异质性产品。

Climate histogram is the fall that collects place measure calm value, cent serves as cross axle for a few equal interval, the area that the frequency that the value appears according to place is accumulated and becomes will be determined inside each interval, discharge the graph that rise with post, also be called histogram.

气候直方图是将所收集的降水量测定值，分为几个相等的区间作为横轴，并将各区间内所测定值依所出现的次数累积而成的面积，用柱子排起来的图形，也叫做柱状图。