For some time now. Buddhism has been entering the mind of western people. There has been increasing interest in it by teachers, scholars and laypersons. A vast scholarship on Buddhism has arisen as texts have been translated and extensively commented on. It has been taught in North American colleges and universities. Furthermore，the influence of Buddhism is discernible m modern art，poetry，popular culture，anti-culture as well as in the modern or the past-modern mind. Nevertheless, it is very strange to see that there are a few books focused on "one who is enlightened." The importance of the Buddha, that is, the inwardness of Buddhism has been greatly neglected. Many teachers of Buddhism frequently have seen Buddhism as historically，sociologically or otherwise conditioned. Of course，one cannot simply ignore objective data, simply because Buddhism does have these objective conditions and consequences. However，the paper attempts to show that teaching Buddhism as one of the world religions is not merely duplication of what can be done in other academic departments, that there is an alternative way to teach Buddhism，and that the raison d'etre of teaching Buddhism must he other than these objective studies. The rest of the paper will attempt to describe the way I teach course on Buddhism. 一段時期以來，佛教已進入西方人的心中. 不少教師，學者和在家眾對佛教日增的興趣. 由於佛教文獻的大量翻譯，大量的注釋，對佛教的研究大增，北美許多大學都開設了佛教課程. 更重要的是佛教在現代藝術，詩歌，民間文化，反文化，及現代和後現代思想家中產生了影響. 然而．令人感到奇怪的是只有很少一些書籍論及"開悟的人". 佛陀的重要性質，也就是說，佛教內在的東西卻被大大地忽略了. 很多佛教的教師通常指是從歷史社曾或其他有限的角度看待佛教. 當然，學者們不能忽略遠些存在的資料，因佛教本身具這些客觀的因果. 但本文試圖表明，作為世界宗教的一門課程，佛教的教學並不只是簡單的複製其他學術部門所做的工作. 佛教教學存在的理由不應只限於這些客觀研究. 還有另外一種方法用來教學佛教. 本文敘述了我在佛教教學方面的方法.
