How many people in our society nowadays study Buddhism or love traditional culture and want to practice?

Learning Buddhism is learning to be a Buddhist. Treat people with compassion and do things with wisdom. Buddhism is the method of wisdom and compassion adapted to save all people. It is wrong to understand it as one or more of the old dogmatic models. Buddhism is a kind of spiritual motivation that urges people to be positive, to pursue a perfect mind and character, and is a torch that dispels the darkness of the mind and lights up the lamp of wisdom. Conversion to Buddhism is to pursue the noble and complete spiritual realm of Buddha, to learn Buddha's introspection and self-realization, self-purification, self-improvement, wisdom and insight into all things, compassion and convenience for the benefit of all sentient beings of the precious spirit; to learn Buddha's untainted sludge, generosity, kindness, honesty, openness and honesty, selflessness, no greed and no anger, easy-going, broad-minded as the void of personality virtues; to learn Buddhism is to learn how to be a human being, to learn Buddha's To learn Buddhism is to learn to be a human being, to learn the Buddha's ideological virtues of dealing with the world and treating others, and to read Buddhism is not to just read but not to do, but to accumulate virtues and do good deeds according to the methods instructed in the scriptures, to learn a little, to do a little, and to do as much as one can do. Learning the Buddha's compassion and wisdom is the main thing. The Buddha once said in the Prajna Sutra, 'To hold one law in one's hand is to hold all laws, and what is this law? It is the Great Compassion.' As long as one has a great heart of compassion, one is a bodhisattva in the flesh-this is what the Buddha said. If a person has such a compassionate heart, there is no problem that cannot be solved. 'Treat people with compassion and act with wisdom,' this is the principle of Buddhism. Adhering to the Buddhist principles of equality and compassion and abstaining from evil and practicing good deeds in family and social life is the best way to combine Buddhist thought with family and social life. People at home should learn Buddhism by practicing compassion and virtue, and as for chanting and sitting in meditation, there is no need to be rigid and can be decided in accordance with one's actual situation, implementing the Buddhist principle of convenience, and setting up or not setting up a Buddha Hall at home, and worshipping or not worshipping the Buddha, there is no need to force all of them. The main thing is to have Buddha in our hearts and the Dharma in our minds, to take Buddha as our example and the Dharma as our criterion. (ii) Improve and purify our body, mouth and mind. Life is hard to come by and the Dharma is hard to hear! In our world, there are very many people who are born as human beings, and there are also very many rich and powerful people, but only a very small number of them are able to hear and listen to the Dharma, and even fewer of them know how to practice the Dharma after hearing it, that is to say, there are not many believers in Buddhism who are actually studying Buddhism. There is actually a difference between believing in Buddhism and studying Buddhism. There are many people who believe in Buddhism only by burning incense and worshipping the Buddha, only by praying for the blessings of the Buddha and Bodhisattvas, and this kind of belief is very superficial. True study and practice of Buddhism is a life, a very down-to-earth life! When we talk about cultivation, what comes to mind is often just saluting the Buddha, chanting sutras, reciting the Buddha's name, and so on. Are these considered cultivation? Of course they are practices. But what is the purpose of our chanting? What is the purpose of chanting Buddha's name? The main purpose of chanting sutras or reciting the Buddha's name is to improve and purify our body, mouth and mind karma. All actions that start from greed, anger, and infatuation form bad karma. Therefore, it is said that all the thoughts and actions of mortals create karma. When we have a thought of greed, the power of greed within us increases by one point; when we have a thought of anger, the power of anger and hatred within us increases by one point; and when we have a thought of I am slow to anger or jealousy, the power of I am slow to anger and jealousy within us increases as well. In the same way, when we recite the Buddha's name, every Buddha's name we recite is planting the seeds of goodness in our lives; when we recite the sutras, we are planting the seeds of the Dharma within us. Therefore, do we want our hearts to bear the fruit of compassion and wisdom, or the fruit of ignorance and worry? The key lies in how we normally cultivate our inner being. If we are constantly greedy, angry, and envious, troubles will gradually form a powerful force and even completely sway our body and mind; if we constantly listen to the Dharma and think rationally, the bodhi seeds of compassion and wisdom will blossom and bear fruit one day. Studying Dharma is not only to enrich our spare time. Some people are so busy with family chores and business that they only have two hours to listen to the Dharma in a monastery, is it useful? Of course it is useful, but the effect is insignificant! Because we have been in a state of greed, anger, and infatuation for a long time, the purification we get in just two hours is far from being able to offset the stains that we have been subjected to in society for a long time! And the greed, anger, and infatuation that mortals have come from beginningless habits, so to speak, and it is difficult to counteract the accumulation of gravity. Therefore, we cannot simply use the study of Buddhism as an embellishment in our lives, but must put it into practice in our lives! I often hear people say, "I also want to study Buddhism, but I don't have so much time to come to the temple, to listen to the sutra, or to recite the Buddha's name. As a monk at home, there are indeed many worldly matters to be dealt with, including family, children, work, relationships, etc. But what does it mean to have time? But what does it mean to have time? What does it mean to have no time? Time is fair for everyone, and no one has one point more or one point less. It's just that everyone puts their time into what they think is most important, and if they think that studying Buddhism is the most important thing, it's impossible that they don't have time to study Buddhism. Therefore, the crux of the matter is not whether there is time or not, but whether it is valued or not. When we feel that we don't have time to listen to sermons or have no time to study the Buddha, it means that we don't put the study of the Buddha at the top of our list of priorities in life! Studying and practicing Buddhism is a very down-to-earth life, a healthy and law-like life, and a life of wisdom! If we can truly implement the study of Buddhism in our lives, the question of whether we have time or not cannot arise, because we will not run out of time to live. (c) One should not oppose the study of Buddhism to worldly life. Among those who study the Buddha, there are two phenomena that are quite common: one is too busy with worldly socializing every day to have time to study the Buddha, and the other simply gives up worldly life and worldly responsibilities, and simply recites the Buddha's teachings and sutras on his own. In fact, both of these ways are wrong. As a home monk, one should not oppose the study of Buddhism to secular life, nor should one give up one's worldly responsibilities in order to study Buddhism. In life, wives should fulfill their wifely duties; husbands should fulfill their husbandly duties; as parents, they should fulfill their duty to educate their children; and as sons and daughters, they should fulfill their duty to be filial to the elderly. In Buddhism, there is the Sutra of the Buddha on the Good Life, in which the Buddha tells us in great detail what duties we should fulfill as wives, what duties we should fulfill as husbands, and what duties we should fulfill as parents to our children. This is also consistent with the Confucian principle of "father's kindness and son's filial piety", and Buddhism also advocates filial piety. The merit of filial piety to parents is second only to that of making offerings to the Triple Gem, and if there were no Buddha in the world, the merit of filial piety to parents would be the greatest. If one does not have filial piety and support for one's parents, how can one be compassionate to all sentient beings? In interpersonal relationships, we have to be compassionate and kind to others, and this is the rule of a Buddhist in the world. When we are compassionate to others, we not only bring warmth to others, but also overcome the hatred inherent in our lives. Regarding the handling of human relationships, the Buddha proposed the Four Regardings. What is meant by the four regimes? They are the four ways of accepting others, and if we follow them, we will gain the joy and love of others. The first of the four regimes is giving. Giving includes financial giving, which is to help others with wealth and economic means when they are in trouble, and Dharma giving, which is to help others with the survival skills we have acquired or the Dharma we have learned. After we learn Buddhism, we more or less get some experience in Buddhism and receive some benefits. Having received benefits from the Dharma ourselves, we have the responsibility to enlighten and help others, so that those around us can also have the opportunity to come into contact with the Dharma, which is the greatest form of giving. This is because worldly wealth can only temporarily help others to solve some of their living problems, whereas the Dharma can help sentient beings to free themselves from worries and even from birth and death. Therefore, the Pratyekabuddha Sutra says, 'Of all offerings, Dharma offerings are the greatest.' In other words, of all offerings, the merit gained by being able to help others with the Dharma is the greatest. The second is loving-kindness of speech, which requires us to communicate with others with compassion, and to stay away from the four kinds of bad speech: double-tongue, evil tongue, delusional speech, and colorful speech. Double-tongue is to sow discord; bad language is to hurt others with rough language; delusion is to deceive others with falsehoods; and beautiful language is to cause people to become troubled with words that teach lust and sex. To practice Dharma, we must cultivate an open and honest mind. When we speak the truth, it is the seed of truth that accumulates in our lives. And the seed of truthfulness is the root of developing wisdom; if we speak falsehoods too much, we become more and more hypocritical. Therefore, on the one hand, we have to speak the truth, and on the other hand, we have to speak words that are beneficial to others, and if they are not beneficial to others, we don't have to say them. The third thing is to be beneficial. Everything we do should be beneficial and helpful to others; anything that would harm the interests of others should not be done. The fourth is to be a coworker. When others are engaged in some endeavor that benefits sentient beings, we should try our best to participate or follow their lead; we should not reject others out of jealousy. At the same time, we should learn to put ourselves in other people's shoes. Because of our egoism, we always like to stand in our own way and impose our own ideas on others; or we stand in our own way and ask others to be obedient. Even in a family, whether it is parents to their children, or wife to her husband, they always wish for each other to do what they want, instead of being able to understand each other according to their actual situation. It is often the case that the deeper the parents' love for their children, the heavier and more painful the children's burdens become, and there are even children who are so loved by their parents that they can't live, and their minds are terribly destroyed. The Dharma Door of Colleagues is telling us that when we help others, we have to know what the other person needs, and we have to help the other person according to his or her actual situation, rather than trying to impose on him or her what we think is good as a matter of course. If we can conduct ourselves in the world according to the Four Regardless of where we go, we will be a most popular person! To study Buddhism is to bring joy, confidence, and benefit to others with wisdom and compassion.