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Buddha’s Light Newsletter of San Diego4536 Park Blvd., San Diego, Ca. 92116 Tel: (619) 298-2800 Fax: (619) 298-4205 www.hsifangtemple.org

刊� 物� 贈� 送� ，� 歡� 迎� 索� 取� ，� 歡� 迎� 贊� 助�

星雲大師論壇開示：

用觀念當武器� 打一場未來勝仗� � 「戰場不在外面，而在自身。」面對多變的未來，佛光山開山宗長星雲大師鼓勵眾人「向自己革命」，以觀念為武器，把世上所有人當「心上人」，創造和諧世界，為未來打出一場漂亮的勝仗。� � 第三屆星雲人文世界論壇，�1�0月�7日在佛陀紀念館大覺堂隆重登場，�2千人出席聆聽。星雲大師壓軸，以「信仰決定未來」為題，傳授成為未來人生贏家的�1�0大心法，巧妙的譬喻、別出心裁的見解，數度博得滿堂彩。� � 「既然人性好鬥，我們就來

一場全面的大鬥爭。」星雲大師指出，依佛教說法，目前人類世界正處「鬥爭堅固」時期，因此戰爭殺戮不止，人類飽受痛苦，為了消解世間爭執，人類要拿出「戰鬥精神」，向自己發起大鬥爭，透過�1�0場戰鬥，努力成為人生贏家。與天爭高� 與地爭平� 星雲大師表示，人類�6尺之軀，鬥不過天，但可以透過修養，讓自己的人格道德比天高，提升佛性，便可超越天際。� 「願將佛手雙垂下，摸得人心一樣平。」大師表示，人心不平，是苦惱、掛礙的源頭，不妨常自問「我的心公平嗎�?」消除貢高我慢等不平之氣，實踐人間的公平正義。與氣爭清� 與水爭通� 「新鮮空氣讓人舒服，污濁則讓人受不了。」星雲大師強調，好聽的語言、溫暖的笑容、愉快的氣氛，就像清新的空氣，可以帶給人舒服的感受。� 大師接着指出，有水才有生命，太多則泛濫成災，人類有責任愛護水資源，保持通達流暢，利益眾生�;同理，人體的血液也要通暢無阻，透過養生、運動，保持健康身體。與財爭舍� 與時爭長� 針對人類對財富的占有欲，星雲大師建議，不妨推廣「吃飯爭付錢」的戰鬥精神，把自己的財富、歡喜與人分享，享受能舍才能得的喜悅。

� 至於人生短暫，大師指出，生命價值不在長短，而在是否活出意義，僧肇大師雖只活�3�0歲，卻留下價值無比的《肇論》，已完成三不朽。可見人類可以經由勤勞、悟道、努力服務，與時間比長、比久。� 「『人生三百歲』，向來是我的生活態度。」大師舉自己為例，�2�0歲開始服務社會，打算活到�8�0歲，一直重視效率，�1人當�5人用，以服務�6�0年來算，已活出「三百歲」人生。即使現年�8�8，依然秉持「春蠶到死絲方盡，蠟炬成灰淚始幹」的精神，做�1天和尚，敲�1天鍾。與世爭緣� 與人爭和� 「宇宙間緣起性空的律則，比科學、計算機更準確，緣，即佛教真理。」星雲大師表示，處處給人方便與歡喜，即是緣的投資，只要儲蓄足夠的人緣、佛緣，不怕沒有其他福分。� 大師強調，「愛之欲其生，惡之欲其死」是不光明的心態，沒有資格參加這場人生戰役�;不比較、不計較，消除對立，與人和諧相處，就能活出自在，成為人生贏家。與情爭淨� 與心爭大� 談起人生最需要的愛，星雲大師提出精辟見解。他指出，清淨的愛，是為對方奉獻、設想，光明磊落，若能經常讚美、體貼、諒解與信任，就能在愛的領域寫下勝利樂章。� 大師舉蘇格蘭獨立公投為例，英國首相卡麥隆面對可能的分裂，沒有煽起對立，而是發出「蘇格蘭，我們愛你，不要離開我們」的溫情喊話，果然成功讓英國保留統一現狀。� 大師進一步指出，心量有多大，世界就有多大，若能視眾生為自己的「心上人」，用心關懷，世界會更為寬廣。心，是「眼耳鼻舌身」的主宰，學習對治心，即是學佛的最重要功課。� 大師語重心長表示，人生最重要的戰場在如何對治自己的心，要以觀念為武器，把心調教成能征善戰的將帥，降伏妒忌、煩惱、憤怒等敵人。像釋迦牟尼佛成功戰勝自己，孔子、孟子等中國聖哲愛人愛世，造福人群，都是人生戰場的贏家。� 另外，星雲大師也在論壇開幕時指出，未來是服務、誠信、歡喜、和平的社會，是「心無掛礙，故無有恐怖，遠離顛倒夢想」的實現，也是人間佛教的理想人生。（蕭惠珠� 大樹）

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聖地牙哥� � � � 第�0�3�2期 0322015.01 季刊

0322015.01Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�2期佛光世紀季刊

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【星雲說偈】報應� 作惡不即受，如乳即成酪；� 猶灰覆火上，愚者輕蹈之。� � � � ──《大般涅槃經》� 常有人慨嘆，為什麼做盡壞事的人，還是一樣福報具全，怎麼都看不到壞人受惡報，這世間還有天理可言嗎？這首偈語正好說明了善惡因果的受報緣由。� 古人常說「善惡到頭終有報，只爭來早與來遲」，果報就像植物的播種收成，有的植物春夏播種，秋冬才能收割；有的是今年播種，必須等到來年才有收成；有的雖然今年播種了，卻要多年之後才會有結果。善惡的因果報應，也是一樣的，有的果報今生就受報了，有的卻要來生、甚至數世後才會受報。� 「作惡不即受，如乳即成酪」，作惡的人沒有馬上受報，這道理就如同：牛奶還沒成為乳酪，是因為時間還沒有到。又好比製作豆腐醬，要經過磨豆、曝曬、火候，以及密封存放的時間，如果因緣時候還未成熟，豆腐就不能成為豆腐醬。所以，善惡因果不是不報，只是時辰未到罷了！� 「猶灰覆火上，愚者輕蹈之」，還未成熟的果報，就好像暫時被灰覆蓋的炭火，雖然看不到火苗，並不表示沒有火，灰底下的火苗仍舊是炙熱的。這也像銀行裡的存款，如果還有餘額，銀行不會取消當事人的使用權，必須等到存款用盡了，才會領不到錢。故而惡人可以享受福報，是因為福田裡的存款還有，不能因為他作惡，就不准許他領取花用。� 不過，等到他福報耗盡，埋藏在灰底下滾燙的（惡業）火苗，就會竄出烈焰來反撲。� 只有愚者才會認為作惡不要緊，誤以為眼前沒遭受惡報就不會有事，其實等於是讓自己踩在被灰所覆蓋的火焰上，後果不堪設想。� 人不要輕易做惡造業，做了惡事更不必存有僥倖的心態，以為不會受到報應。在因果的法則裡，沒有所謂的僥倖、逃脫業報的道理。� 善惡的因果報應，只在於時間的早與晚，因緣的成熟與否。所謂「舉頭三尺有神明」，生活中無時無處，要有因果昭然的警惕，我們對於自己的起心動念，怎能不謹言慎行呢？

【星雲法語】人生之喻� 每一個人從呱呱墜地，到老死辭世，就是一生。人生數十寒暑，經歷無數事情，也有種種譬喻：人生如旅程，應盡情遊歷；人生如歌曲，應盡情吟賞；人生如朝露，應及時把握；人生如風箏，應

盡情飛揚…。人生還有許多譬喻，列舉四點：� 第一、人生如舞台戲劇：舞台上生旦淨丑，忠奸善惡，演古演今，演盡各種角色，演盡人生的悲歡離合，演完這齣換下一齣；舞台上男女老少，喜怒哀樂，穿梭中外，演不盡的生死輪迴，演完此生接著演來生。無論劇情是扣人心弦，感人肺腑，亦或是荒誕可笑，謬論無稽，一旦舞台落幕了，一切都將歸於空幻。� 第二、人生如逆旅過客：人的出生，就像是旅客住宿，有的旅店豪華高貴，或者破落窮酸，所有設備供客人盡情使用；人的死亡，就像是旅客退房離去，旅店裡的東西不管奢華或便利，無論喜歡不喜歡，都要回歸旅館。世間好比是個大旅館，有的人只來一下子，也有人暫居百年歲月。生時的親人、朋友、財產、事業，都是暫時擁有，一旦離開「世間旅館」，一切東西都是生不帶來，死不帶去。� 第三、人生如大海一漚：常有人感嘆，蒼天之浩瀚，人兒甚渺小，也有人比喻自己是大機器裡的小螺絲釘，或者也可以說，人生如大海一漚。大海波瀾壯闊，包容萬有，大海裡，船過不留痕，魚行不留聲。大海給人方便，給人自由� ；大海讓人開闊，讓人謙虛；在大海裡，每個人可以任運悠遊。� 第四、人生如睡時夢幻：許多人都曾作過夢，夢中上山下海，周遊列國，夢中有天人、神仙、餓鬼、畜牲，變化無窮。作美夢時歡笑，作惡夢時驚懼，如同永嘉大師所說：「夢裡明明有六趣，覺後空空無大千。」夢醒之後，歡笑、淚水都是「黃梁一夢」。現實的人生也如夢般的幻化，忽而樂翻天，忽而苦斷腸，這些苦樂終會事過境遷。人生如夢，有什麼值得萬般計較呢？還不如敞開心胸，笑看人生。� 這些譬喻似乎把人生說得無常渺小，事實上是要我們對人生警醒，看待權位名利，如空花水月；面對稱譏毀譽，當作是一場夢。菩薩總在空花水月中作道場，點醒人們在每個當下要清醒，在每個經歷中積極的學習。生命如朝露，應該及時把握。

佛光菜根譚� � � � �-星雲大師�-

人間佛教是在生活中、思想中修行，

因此任何時候都可以修行。

智� � 慧

下棋文／星雲大師� 在各種益智遊戲當中，中國象棋的發明，實在是一大藝術傑作。象棋相傳發明於虞舜，目的是為了教育其不肖弟弟，因其弟名「象」，故名「象棋」。從象棋發明的時代推斷，棋藝在春秋戰國時代就已盛行。� 現在象棋棋盤上都有一道「楚河漢界」，這是源於漢朝劉邦與楚霸王相爭的典故，雖然不知道當時是否也流行下象棋，但是可以肯定的是，中國歷代，如宋朝的蘇東坡、李清照、文天祥等人，都是下象棋的箇中高手。以下就下棋的概要，略述如下：� 一、先作布局，以防被攻：一盤棋，防守比進攻重要，先做好防守的功夫，讓自己的棋子互相環顧，彼此守望相助，以防對方進攻，這是下棋應有的第一認識。� 二、防守完成，再謀進取：當自己做好布局，車馬炮等都各就防守位置，士和象也都各安本位，這時可以靈活的調兵遣將，或聲東擊西，或掩護埋伏，等候機會，伺機進擊。� 三、進退有據，才可出擊：一盤棋，不能光只是想要吃對方的棋子，必須注意自己的路，進可攻，退可守，才可出擊，否則冒然躁進，深入對方腹地，最後難免全軍覆沒，鎩羽而歸，實在可惜。� 四、必勝把握，始能一搏：一盤棋，每個棋子都有它的特色，善用者才能發揮各子的優勢，克敵致勝。例如，車在前方衝鋒陷陣，炮在當頭或在側面，做最大的牽制，馬則活躍於對方的將相左右，使其防不勝防。如此用兵，大都能讓對方敗下陣來。� 有些年輕人只知進攻，不懂防守，只想搶吃對方棋子，因此往往等到發覺自己陷入危機，想再挽回，大勢已去；還有一些人邊下棋邊七嘴八舌，所有戰術早已全部露餡還不自知；唯有老謀深算，不動聲色的人，等到萬事俱備時，才能贏得最後的勝利。

【老師的話】動靜之間文／永光� 春秋戰國時代，齊國盛行鬥雞，尤其國王更甚，還特別聘請了馴養鬥雞的專家紀渻子。訓練了十天之後，齊王興奮的問成果，紀渻子回答：「還沒，牠看似盛氣凌人，其實是浮躁，未到火侯。」� 又過了十天，紀渻子仍然勸齊王，急於求成就，只會前功盡棄。再過十天後，紀渻子被抓進王宮，質疑鬥雞究竟能否比賽？紀渻子還是搖頭說：「現在是關鍵時刻，鬥雞的目光過於敏銳，充滿傲氣和怒氣。」� 齊王大怒：「我要殺了你，我不能再等待了。」紀渻子不畏君威，只說：「就算要砍了我的頭，我也不能同意，此時上場，難操勝算。」最後齊

王又苦苦等候了十天，便直往馴養場而去。只見其他鬥雞不論如何對牠鳴叫，都精神專一，不驚不動，看上去像一隻木雞，挑戰鬥雞紛紛狼狽竄逃，齊王不禁讚嘆：「好雞！好雞！」� 近日學生們有福報參與山上一年一度的水陸法會，一年級的學生說：「進了佛學院後，有時反應好像比較慢，別人都笑我們『呆若木雞』！」我笑了笑，提醒他們，剛剛三年級的學長帶著大家布置拜台，不懼高低，又是釘木板又是捏布，讓一旁的遊客及長工忍不住讚嘆：「厲害！真的是十八般武藝！」我問他們：「這樣的木雞還呆嗎？」大家笑著搖頭。� 一個修行人，在長養德行的歷程中，透過反觀自照的功夫，探索自家寶藏，正是養深積厚的基本功夫。如同唐太宗，有宰相魏徵作為鑑鏡，得以明白自我得失。� 魏徵寫了《諫太宗十思疏》，以勸告太宗：「君人者，誠能見可欲，則思知足以自戒；將有所作，則思知止以安人……」� 。� 假使一國之君，能夠依此而行，那麼天底下有才能的人，都會願意奉獻自己的智謀；有仁義慈悲者，都將願意散播其恩澤德惠。� 佛學院的養成亦同，在自利利他的人間菩薩道中，要能動能靜，全盤觀照：在早晚課誦、出坡作務的行門功課中，培養修道的信念；在祖師大德的經教義解中，增長智慧德行。� 佛學院的創辦人星雲大師，期勉學生，修行人為了度眾，既要在熱鬧場中作道場，更要在靜態的世界中，享受多采多姿的「心」舞台，能動能靜，則何愁修行不能成就。

【叢林生活】行腳托鉢心得文／慧辰（男眾學部專二班）� 一生當中，除了有幸在師父上人座下剃度出家，首次隨著莊嚴隊伍，托著鉢到街上與民眾結緣，更是我最難忘的殊勝經驗。� 起步儀式中，所有行腳僧口呼行腳托鉢的四大宗旨，即：讓我們走出國家富強的道路；讓我們走出佛教興隆的道路；讓我們走出人間光明的道路；讓我們走出佛子正信的道路。從這裡，我深深地了解到佛教靠我們的精神，要一心奉獻給佛教，推廣教育，培養人才。� 在行腳中，見到許多虔誠的善信男女，列隊等候供養我們行腳僧，最感動的是，一些行動不便的老菩薩，也堅持要站起來，挺著腰、彎下背恭敬的投鉢。出家人在大眾尤其是老菩薩的眼裡，總是一位可靠的「師父」。當下感到慚愧不已，只能獻上深深的祝福，感謝他們的虔誠供養，願將今世所修所得的福報，回向這些發心的護法信徒，日日自在歡樂，無有痛苦；也希望天真的小朋友們，福慧長，禮貌增，將來能為佛教做出貢獻，為社會大眾服務。� 最後，願此行腳托鉢殊勝行，回向國家富又強，社會進步民安樂，護法檀那福慧增！



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佛� � 學



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和孩子談危機處理文／趙文瑜（功文文教基金會董事長）

� 前些日子，看到有個孩子獨自站在馬路中央，路口停著一輛汽車，孩子就在路中間玩起指揮交通的遊戲，那畫面讓我捏了把冷汗。事後，我詢問那孩子為什麼要這樣做？難道

不怕危險嗎？孩子不以為意地表示路口那輛車是他家的車，不會有危險。� 另外一個孩子，在沒有大人陪伴的情況下，自己一個人到倉庫去。我問他難道不怕發生意外？萬一有突發狀況該怎麼辦？他覺得那是自己家裡的倉庫，非常安全。� 從這兩件事情讓我開始思考太過自信的問題，而這又應該從「家」開始談起。家是所有一切的起源，從小父母幫助孩子奠定規律的生活作息、給予足夠的安全感，讓他們能夠去做各種嘗試，透過一次又一次的成功，孩子不僅得到旁人的鼓勵，也獲得充分的自信。� 對孩子來說，擁有自信是一件好事，但有時大家卻忘了從另一個角度去思考，那就是太過於自信會不會反而造成嚴重的傷害？尤其很多意外往往都發生在一瞬間，在措手不及的情況下，無可挽回的憾事就發生了！� 比方說，站在路口玩指揮交通遊戲的孩子，我問他：「寶貝，你有沒有想過，萬一開車的叔叔不小心放開煞車，或是誤踩油門，會發生什麼事？」孩子想了想，回答：「車子會往我衝過來。」我接著又問：「要是車子衝過來，你會有什麼後果？」孩子愣住了，沒再開口，但從他的表情，看得出他已經知道事情的嚴重性，於是我告訴他：「寶貝，你要去想每件事情可能的後果，不要太相信別人不會犯錯，更不要把自己的安全交付到別人手上。」� 再回到那獨自一人去倉庫的孩子，我問他：「寶貝，你自己到倉庫拿東西，要是不小心跌倒、受傷了，身邊沒有大人可以幫助你，你該怎麼辦？」孩子想了一會兒，回答不出來，於是我告訴他：「寶貝，你想要去倉庫拿東西，可以請父母或其他大人陪你一起去，這樣要是有什麼狀況發生，身邊的人才能夠即時保護你。」� 在日常生活中多和孩子們聊天，是很重要的親子交流，如果父母可以將生活中發生的各種事件拿出來和孩子討論，不但是很好的機會教育，也是親子間很棒的話題。� 在孩子的成長過程中，擁有足夠的安全感是需要的，但身為家長，我覺得有責任與義務去教導孩子懂得什麼時候不要過於自信。我們應該要提醒孩子，不僅別太相信他人不會出錯，同時也不要對自己太有信心。適時把握住每個機會教育，和孩子

聊一聊如果事情發生時，該怎麼做才能保護自己。如果孩子能夠時時刻刻多一分危機意識，就可以消弭許多潛在的危險，避開一些可能造成的傷害。� 對於「安全」這件事，希望每個孩子都可以擁有足夠的危機意識，不要因為太過自信而忽略潛在的危險，家長更必須經常提醒孩子安全性的重要，並和孩子不斷模擬演練日常生活中可能發生的狀況，畢竟家長沒辦法一直陪在孩子身邊，因此，讓他們擁有保護自己的能力是非常重要的。由衷期待每一個孩子能夠懂得怎麼去避開危險、保護自己，平安快樂地長大！

小兒發燒� 不必急著退燒文／劉宇琦藥師� 「小朋友發燒」最容易造成家長緊張，通常都會要求醫師盡快讓小朋友退燒。其實發燒是身體對抗外來感染的反應，輕微的發燒有助於體內免疫活動，不必急於退燒，可以多補充水分或兒童專用電解質，在額頭、腋下使用退熱貼，也可以洗溫水澡，但不建議用酒精擦澡。如果耳溫超過三十八點五度或腋溫高於三十八度以上，則可以適度使用退燒藥。� 小兒常用退燒藥物大多為口服劑型或肛門栓劑，如果小朋友已經腹瀉，則避免使用肛門栓劑以免刺激腸道，若有嘔吐情形則以栓劑為佳，半夜發燒也以栓劑較為方便，不需再叫醒小朋友。需特別注意的是，阿斯匹林可能導致雷氏症候群，十八歲以下者不可拿來當作退燒藥使用。� 退燒藥物必要時可以每隔四到六小時給藥一次，用藥後約半小時開始產生藥效，切勿口服、栓劑同時使用或短時間內重複給藥。如果熱度未減，建議至少間隔一到兩小時才能再次投藥。� 某些疾病會在數天內燒燒退退，如果不是異常高燒或有其他症狀發生，不必懷疑藥效或急著換醫師，那是正常的病程發展，「退燒藥」不是「斷燒藥」！不可能一包之後就不再發燒。� 另外某些家長有「發燒會燒壞腦袋」的迷思，其實四十一度以下的發燒不至於傷害腦部，腦傷的情形大多是腦炎或腦膜炎等疾病本身所造成。� 常見門診完家長急著馬上灌食藥物，其實小朋友看醫師時難免緊張，而且看喉嚨、吸鼻涕等處置也會造成小朋友啼哭或情緒波動，此時馬上餵藥容易嘔吐，建議家長先帶小朋友回家，稍事休息等情緒平復之後再行餵食。� 最後要提醒家長，退燒藥物僅是處理發燒症狀並非治療疾病，若小朋友有抽搐、持續性嘔吐、活動力逐漸變差、呼吸困難或氣喘發紺等異常狀況應盡速就醫求診。

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實用中醫生活常識健康講座� 10.12.14西方寺及聖地牙哥佛光會舉辦「實用中醫生活常識健康講座」。邀請美國�A�m�e�r�i�c�a�n� �L�i�b�e�r�t�y� �U�n�i�-�v�e�r�s�i�t�y東方醫學博士並具有全美及加州中醫師執照的陳正容中醫師演講。計

有信眾及來賓�1�5�0人參加。最後以扁鵲三兄弟的故事強調中醫治大病于微恙，防病于未然，中國醫術預防勝於治療。心脈通暢心靈快樂。信念改造生命。人體內的大藥即是其浩然之氣。你我皆有，不假外求。「聖人不治已病，治未病；不治已亂，治未亂。」這已經是預防醫學的理想。

聖地牙哥天主教大學參訪� � 10.14.14�U�n�i�v�e�r�s�i�t�y� �o�f� �S�a�n� �D�i�e�g�o� 聖地牙哥一所傳統天主教大學，� 學院講師�M�r�s�.� �L�a�r�k� �D�i�a�z教授世界宗教課程，包含佛教，天主教，印度教，猶太教，儒道教等。安排�3�5位學生校外教學，分團參訪西方寺，實地了解課程所習佛法僧三寶。� �M�r�.� �W�i�l�l� �C�a�m�e�r�o�n在西方寺習禪修打坐，特歡喜與青年結緣，帶領學生介紹諸佛菩薩，各種法器及舍利塔。青年學子熱烈互動：何為僧寶�(�S�a�n�g�a�)？了解「戒在則僧在、僧在則法在」。每回青年學子參訪必有疑問是佛陀胸前萬字的字型及意義？來自中東的女孩�R�a�g�h�a�d表示第一次參訪寺院，了解所有宗教都在啟發善良慈悲的人性，宗的互動促進包容很有意義。講師� �M�r�s�.� �D�i�a�z� 致謝西方寺開放參訪。

藥師如來聖誕� � 10.17-10.19.14聖地牙哥西方寺為慶祝藥師如來聖誕，於�1�0�/�1�7至�1�0�/�1�9日啟建藥師法會，禮誦《藥師琉璃光如來本願功德經》、《八十八佛大懺文》延生普佛、並恭

讀星雲大師「藥師如來祈願文」。燃燈供佛，祝禱十方信眾健康、平安、吉祥。此次法會並備有藥師經手抄本，供信眾發心抄經，培養心靈專注。法會為期三天，與會中外信眾

約�3�0�0餘人次。住持依宣法師開示；藥師佛發十二大願，令苦難者皆得解脫。我們要借著藥師如來的願力，以恭敬虔誠供養的心，來抄經、放生、持誦、祈願，可幫助我們拔除業障。法會圓滿後，大家可以繼續持誦《藥師灌頂真言》，或為定課，修持藥師法門，得現世福利，達到東方琉璃淨土。願大家覺喜圓滿，一切人、事皆平安、順利、吉祥。

「幸福與安樂」講座� � 11.2.14佛光山西方寺與國際佛光會聖地牙哥協會，下午舉辦今年第三場「幸福與安樂」講座，特別邀請文學博士依空法師蒞臨西方寺演講，演講的主題為「困境中的智慧」；共有中外來賓�1�0�0多位參與，由妙藏法師同步英文口譯。生活中難免遇到困境，如何運用智慧，超脫困境，過美好的人生，向來是每個人心中之所期待。首先，依空法師提出著名史

學家許倬雲在其著作中，以佛教來說明現代文明的成壞，更以華嚴經闡釋：由自身的觀照，體認宇宙的存在，萬物皆備於我。依空法師以「止觀法門」來說明，

止�-是要諸惡莫作，更進而眾善奉行、自淨其意；觀�-是要關照生活、更重新審視生活。依空法師更以自身罹癌的經歷，告訴大眾要做到身病心不病，身苦心不苦，依空法師在病中讀了�3�0本書，並了解到幸福其實很簡單�:只要能站著刷牙，就感到無比的幸福，於是激勵自已更積極於誦經佈教；令聽眾聞之動容而報以熱烈掌聲。在兩個多小時的演講中，依空法師以風趣幽默生動的敘述，現場笑聲掌聲不斷；並穿插以詩詞、故事、寓言及留學日本的親身見聞，巧妙詮釋，讓聽眾心領神會，法喜充滿。

「修福修慧談幸福與安樂」講座� � 11.23.14下午西方寺舉辦生活講座，禮請依來法師講演「修福修慧談幸福與安樂」。依來法師以玄奘大師西域取經選用白馬為交通工具之因緣及成就引喩世間萬物緣起緣滅皆自在於心。法師指出世間萬物痛苦的根源皆緣於強烈的執著，從金剛經「法尚應捨，何況非法」告知我們應因時因地適用各種機緣和方法；學習放下「我執、我見、我私、我愛及無明」，才能提起正念，培養正知正見的智慧。一般人常講「人生不如意事十之八九」，但要如何面對這種種的不如意呢？就要靠自己內心的轉換，調整自己的心境，學習勇於承擔及積極服務的慈悲心去面對；同時從苦中來體會世間的萬物因緣變化，學習懂得無常、接受無常並體會無常；將悲觀轉化為積極的動力，並常懷無緣大慈同體大悲的憐憫悲願行菩薩道；那麼就能得到提得起放得下，圓滿自在的人生。法師亦勉勵大眾從「慈悲、般若智慧、喜捨、放下、淡泊知足、服務奉獻」中學習得到幸福安樂。法師細膩中又不失風趣的言語溫暖了大家的心，依來法師又十修歌帶動，並鼓勵大眾列為修行目標。

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幸福家庭工作坊� � � 12.6.14冉升與王芬平年輕夫妻多年前在中國內地皈依三寶，每日自課虔誠禮佛誦經。有感於佛法助益日常生活與

工作，特別發心組織幸福家庭工作坊，願以佛法與人結緣，西方寺住持依宣法師提供場地，贊助活動圓滿他們的發心。�1�2月�6日下午二時至五時共有江濤與美歌等

中國大陸來美的多位年輕夫妻與佛堂師姐共十二人參與。以許多感人故事、實用的溝通技巧、小組討論與心得分享，學習在生活中實踐佛法。大眾感恩佛堂舉辦此活動，咸感獲益良多。

感恩抄經� � � 12.7.14西方寺於生日報恩法會舉辦《未來與希望‧感恩抄經》活動，共計抄寫�7�3份《心經》，依宣法師開示，響應西來寺發起抄經；為感念星雲大師二十六年前佛法西來創建道場，宣揚人間佛教，尤其在生日報恩法會，於佛教上報四重恩更深具意義，八位完全看不懂中文英語人士，也恭敬虔誠與大眾同於佛前抄寫。

會員大會� � � 12.7.14聖地牙哥協會下午於西方寺召開第�2�4屆會員大會，會員共�2�0�0多人出席。會中有�2�0�1�4年會務報告、各分會活動報告、財務報告，新舊分會長交接，新任分會長潘慧玲、陳兆洪、游秋桂接下聘書與授帶，以及�2�1位新進會員與�1�1位優秀會員的介紹，宣讀大會重要決議案。主席許雪惠報告會務，�2�0�1�4年許多對內對外的協

會工作，在住持依宣法師的指導支持，以及會員們發心努力下都能圓滿完成。在文化弘揚佛法方面，有社區及學校之各項活動；

教育培養人才方面，社區內七所中小學品學兼優學生由佛光會頒發獎學金外，並由聖地牙哥市長頒發績優獎狀；本區之聯邦眾議員彼特斯�(�P�e�t�e�r�s�)亦頒獎給西方寺及佛光會，以表彰對社區公益之貢獻；慈善福利社會方面，佛光人定期前往�B�a�l�b�o�a公園整理所認養之仙人掌花園，並赴麥當勞之家為癌症病童與家人提供佳餚表演節目；共修淨化人心方面，協會舉辦佛學講座，還開設英文佛學班、電腦、楞嚴經研讀班，並不定期由�C�a�r�l及�N�a�n�c�y做專題與大家討論佛學。同時訂出�2�0�1�5年協會努力方向：鼓勵分會自主辦理活動、開辦才藝班與善童學園、強化與英文佛學班互動、賡續

新進佛光會員招募；並預告未來三個月的活動，希望佛光人熱情参與。佛光會指導法師依宣法師祝福與會大眾吉祥如意，表示佛光人在服務中獲得成長是有目共睹，值得獎勵，也提出星雲人文世界論壇中，星雲大師「信仰決定未來」的演講與大家共勉。會後舉行聯誼餐會，佛光會員歡聚一堂，同時有各分會的精彩節目表演與抽獎活動，由劉淑華師姐主持，帶動了歡樂的氣氛，第�2�4屆會員大會就在大家歡喜愉悅的相聚中圓滿結束。

國際佛光會洛杉磯協會幹部參訪� 12.13.14國際佛光會洛杉磯協會幹部在西來寺住持慧東法師及陳倫傑會長帶領下，一行二十多人於�1�2月�1�3日上午來到聖地牙哥西方寺，佛光人歡喜接待。慧東法師帶領大眾禮佛，西方寺住持依宣師父特表歡迎。當日下午的旅遊安排是市區觀光及遊港。在�2個小時的遊港航行中，近距離地觀看了港中各式軍艦，海灣中的帆船、漁船、與來回穿梭的水上摩托車，倘佯在海中優遊的海獅、海豚、海鳥，交織成一幅美麗的風情畫。晚餐於�P�l�u�m�e�r�i�a泰式餐廳，佛光人歡敘，享用精美素食。接著是遊海港村（�S�e�a�p�o�r�t� �V�i�l�l�a�g�e�)，参觀有西班牙特色的海濱商店。次日上午的行程是遊覽美國最大的城市公園�B�a�l�b�o�a� �P�a�r�k。下午西方寺及聖地牙哥佛光會禮請西來寺住持慧東法師，陞座演講，法師以「了解自己的心」為題，開示學佛的目的與方向，大家有幸聆聽，法喜充滿。活動畫下圓滿句點，西方寺師父及佛光人歡送下，大家互道珍重。

「了解自己的心」演講� 12.14.14西方寺及聖地牙哥佛光會禮請西來寺住持慧東法師，� 於十二月十四日蒞臨演講。以「了解自己的心」為題，開示學佛的目的與方向，近兩百人出席盛會。法師以各種的影片及幻燈片，生動闡述凡夫在漫長的生命中煩惱纏拊皆因不了解自己的「真心」，任妄念紛飛

。法師提醒大眾佛法不是靠誦經念佛求得，學佛最重要的就在探討自己的心。身口意三業不斷熏習皆是心的影象。佛與人所見的其實是一樣的世界，但是佛不會

執著也不會追逐這些影象。禪修即在學習訓練自己的覺知性專注力，了解心當下的狀態。信眾提問修行的過程是否把過去的經驗完全清除？法師開示修行不在抹去記憶，佛證悟後對過去世一清二楚，但過去心不會影響現在，業力消失，就是解脫。

活� � 動

7

Unforgettable Experiences Attending 2014 BLIA General Conference in Fo Guang Shan by Carl Ewig The Buddha’s Light International Association (BLIA) held its 2014 General Conference in the Fo Guang Shan (FGS) temple complex in Kaohsiung, Taiwan, on October 3-8. It was attended by about 2000 people representing 170 BLIA chapters from around the world. I had the honor and above all the unforgettable experience to participate. This is a brief personal description. Most delegates arrived at the Kaohsiung Airport on 10/3, where we were met by a number of BLIA members who placed leis about our necks, loaded our luggage, and led us to chartered buses for the 40-minute ride to FGS. There we were lodged in one of the dormi-tories for visitors. We also obtained schedules for the conference, each day of which was filled with carefully planned activities. Each day began with morning chanting, from 5:30am to 6:30am in the main shrine, very near the dormitories. There were about 100 to 200 people participating in each morning ceremony except the last day, when nearly everyone attended. This was followed by breakfast in one of the dining halls. The two dining halls in the Cloud Dwelling dormitory, where we had each meal, each seat about 2000 people. The sound of 2000 people chanting the food offering in unison is a moving experience that could never be described or recorded. The first full day of the conference, 10/4, began with opening ceremonies in the courtyard before the main shrine. Each BLIA subchapter was introduced and marched in with their flag. Many wore native costumes. A small drone helicopter hovered overhead. The first night had an orchestra concert by a group of young people from Beijing. Most of the remaining days were devoted to BLIA business meetings. Each subchapter showed pictures and videos of their activities during the past year. 17 motions were approved, and the World Headquarters Board of Directors was elected. There were also many great lectures, including a keynote speech on “Faith and the Future” on 10/4, in which Master Hsing Yun talked about his final instruc-tions and legacy. There were Dharma talks by monas-tics the evenings of 10/5 and 10/6. 10/7 there was a

symposium on “Future and Hope” with Master Hsing Yun and three secular speakers. Master Hsing Yun gave a Dharma talk on the “Ten Grounds of Contention.” On the evening of 10/7 there was the “Night of Buddha’s Light” at which many subchapters put on musi-cal and dance performances. The closing ceremony was the morning of 10/8. There was also ample time to tour FGS. I was very fortunate in having as my guide Wen Huei Luna, from Hsi Fang Temple, who led me on a tour of the vast new Buddha Memorial Center (BMC), about a 10 minute walk down the hill from FGS. We were escorted by Ven. Yi Jih, the former abbess of Hsi Fang Temple and now the docent at the BMC. I also had ample opportu-nity to explore FGS on my own, including the medita-tion hall, chanting hall, and art gallery. Overall the energy and dedication of everyone in the conference was inspiring. Fo Guang Shan Temple and the Buddha Memorial Center are architectural lessons in Buddhism, and visiting them and the World Conference was the experience of a lifetime.

Introduction to Buddhism and Meditation Classes The 2015 Buddhism and Meditation classes will start on Jan. 11. On Sundays, there will be three sessions. The Core Teachings class starts at 1:30pm with an introduction to the life of the Buddha, the fundamental teachings, the application of Buddha’s Teachings in our daily life and the historical develop-ment of Buddhism in China, India until today. The second session, the Sutra Studies, will start at 2:30pm, studying the Platform Sutra of the Sixth Patriarch of Chan Buddhism. It is one of the foundational texts of the Chan (meditation) School of Buddhism. This class will learn about the life of Chan Master Venerable Huineng, the practice of prajna (wisdom), meditative concentration, looking within and understand one's intrinsic nature and the potential for sudden awakening. In the three session will be the meditation class, which starts at 3:30pm. One can choose to attend the guided meditation for beginners or intermediate meditation. In the guided meditation, there will be introduction to difference methods of meditation, stretching exercises and Q & A on meditation. For details and registration, please visit Hsi Fang Temple’s website:http://www.hsifangtemple.org

Activities

Buddha’s Light Newsletter of San Diego4536 Park Blvd., San Diego, Ca. 92116 Tel: (619) 298-2800 Fax: (619) 298-4205 www.hsifangtemple.org

0322015.01 Issue

Buddha’s Light Newsletter

For Free Distribution Only. Donations are Welcome.



8

Growing Enthusiasm in Buddhism心中的熱情� 正在蠢蠢欲動by Hurjane Vongsachang When I was approached by Venerable Yishan to attend the 2014 International Buddhist Light Youth Conference, I was at first hesitant. My involvement at the local Buddhist Temple was limited; my knowledge of Buddhism was constrained. However, Venerable Yishan’s words of encouragement sparked my curiosity in this international gathering of youths. During my plane ride to Taiwan, a question was constantly replaying in my mind: What can a bunch of youths do? The stereotypes of the Buddhist life are filled with scenes of monks silently chanting in the monasteries, while the atmosphere is tranquil and movement is minimal. Fearful that I would make a mistake in this sacred place, I was mentally prepared. However, the five days and four nights spent at Fo Guang Shan is one of the most rewarding conferences I have ever attended and completely broke my personal stereotype of what Buddhism is. Ever since I could remember, my family has always been consistent in attending Temple services on weekends and on important holidays, despite the long drives and heavy traffic. As much as we read the Heart Sutra or participated in the Youth activities, I was never immersed in the philosophy of Buddhism and definitely did not understand the potential it has in changing one’s perspective in life. It’s hard to put on paper my personal experience at the conference, as it is only an experience one can only experience on one’s own and maximize and feel themselves. However, I did learn three important lessons: a deeper understanding of Humanistic Buddhism, a better understanding of the Three Acts of Goodness and Four Giving (三好四給) and ultimately, the Power of the Youth. “What’s your religion?” I would answer with a shaky response of “Buddhism.” I was ashamed I could not “connect” to Buddha like how Christians connect to Jesus, and I much too afraid to admit it. This conference was so relieving in that I met other youths just like me—those who went to Temple because of family, tradition, and personal reasons…and were finally given the opportunity to understand the religion better. The moment that burden of being only “half Buddhist” was relieved was when Master Hsing Yun held his Heart to Heart conference. Master Hsing Yun told many stories of the adversities he faced, and how his strong faith and positive attitude overcame the struggles. He truly emphasized one point: “You don’t have to shave your head to be a Buddhist because inside our hearts, everyone is Buddha.” As long as we have to heart to give, to guide, to learn and to help those in need, practicing Chan isn’t a big deal after all. This gave me hope inside that really pushed me to seek my inner love and faith for society—I was ready to learn more about how I should help others, and what I could do

to become a better member of my society and community. There were many opportunities for us to listen and take notes of what other youth groups have been doing in their local areas. There would be annual food drives, volunteering at senior centers, helping with the Temple’s weekly chanting services or even children enrichment classes. Each youth group had events based on the area’s culture and specialty, and really reached out to the community. The presentations were all inspiring, and definitely made me think long and hard about what resources my local community had and what we could do as youths. I was honored to hold the position for a second year as the Three Goods Children’s Summer Camp Camp Leader. One of my biggest gains attending the conference was learning how other countries organize and run their summer camps. From “Three Weeks” camp which included practicing Chan, cooking vegan, completing house chores, having outdoor fieldtrips to learn about sustainability and environmental issues…. the list goes on and on! While our Temple has the disadvantage of being small and only Camp being held for 2 days and 1 night, but the ideas presented during small group exchange and large group presentations really opened my eyesight on what small-scale events we can do for our children in San Diego. The biggest gain from the conference was probably the idea of the “power of youth”. It had never occurred to me that I would be able to meet so many likeminded individuals who wanted to help all corners of the world, one youth at a time. I’ve always believed that as long as one is willing to help out in their community, the impact will slowly build and will have a positive effect on society. The reports presented definitely proved what I believed in, and has inspired me to become a better individual and to continue doing what I believe is right. Over 300 youths gathered at this Conference, and being able to converse with student leaders was an amazing and enriching experience. This conference changed me so much on a daily basis—now, I am always trying to find creative ways to serve my community. I have definitely learned the importance of taking advantage of my youth. Now, I love to explore, question and learn from others and my surroundings. I am in constant touch with the youths at the conference, and ask for help about youth projects that I hope to start up in the future. My initial skepticism is now cleared, and my question has been answered. What can a bunch of youths do? Anything. Everything. As long as we all work together, we can protect our community and our earth. I highly recommend this conference to any youths who are struggling in their youth groups, or even if curiosity builds. I would attend the conference again if the opportunity allows again. Ready to “walk” the power of faith!!! 相信的力量� 準備付諸實行。

Wisdom



Life - Delusion 痴(Venerable Master Hsing Yun. Life: Politics, Human Rights, and What the Buddha Said About Life. Bud-dha’s Light Publishing)

In Buddhism terms, whatever prevents us from understanding the true nature of the cycle of birth and death is delusion. Delusion is not the total lack of knowledge. In Chinese, the character for “delusion” is chi (痴), which is made up of two components. The center of the character is the same as zhi (知), the

character for knowledge, with the addition of the radical chuang (疒), meaning sickness. Delusion, instead of the absence of knowledge, is knowledge that has something wrong with it. Delusion obscures the true nature of the mind and the world around us. Delusion is what keeps us from liberation and causes us to generate karma, be reborn in the cycle of birth and death, and experience the suffering contained therein. However, immediately after the Buddha’s awakening, he made the following proclamation: “Marvelous, marvelous! All sentient beings have the Tathagata’s wisdom and virtue, but they fail to realize it because they cling to deluded thoughts and attachments.” In Buddhism, this is known as the declaration of Buddha nature: the assertion that all living beings innately possess the wisdom to become Buddhas. Just as the brightness of the sun may be obscured by clouds, it is only because our Buddha nature is obscured by our afflictions and delusion that we fail to recognize this. It is because our Buddha nature is obscured that we have sorrow and suffering, and continue to be reborn within the cycle of birth and death. The failings of human life, all of the conflict, discord, discrimination, and disappointments are present because of a failure to realize our own Buddha nature. Buddhism teaches that all living beings have Buddha nature. Since everyone possesses the potential to become a Buddha, why would we ever belittle ourselves unfairly, or treat ourselves as if we were insignificant? That is why I feel that everyone should live with dignity and know that they are no different from the Buddha. An ordinary person is simply a Buddha that has not yet awakened, and a Buddha is just an ordinary person who has. Everyone innately has Buddha nature, and not a single living being lacks it. That is why, when conducting ceremonies, I encourage everyone to remember the phrase “I am a Buddha.” If we acknowledge and take on the responsibility of each of us being a Buddha, then we can hold our heads high without fear or shame, and join with the Buddha. When we learn about Buddhism and practice its

teachings, we wipe away the dust that obscures our Buddha nature, allowing the mind to become bright and things to be revealed just as they are. In this way we can be liberated and realize a state of perfect freedom that is beyond birth and death and that has transcended the notion of a separate self and the limitations of time and space. This is the ultimate goal of Buddhist learning and practice. To reach this goal, Buddhists undertake what is called the “threefold training,” which is the cultivation of morality, meditative concentration, and wisdom. By undertaking the threefold training we are able to eliminate our greed, hatred, and delusion, and attain the blissful state of freedom.The Pure Land Throughout the Buddhist sutras various realms called “Pure Lands” are mentioned. A Pure Land is a transcendent realm created through the power of a Buddha’s vow to help ease the suffering of living beings, should they choose to be reborn there. The sutras mention many different Pure Lands, including Maitreya Bodhisattva’s Pure Land, Amitabha Buddha’s Pure Land, the Medicine Buddha’s Pure Land, the Flower Adornment Pure Land, Vimalakirti’s Pure Land, and many others. Each Pure land is unique and possesses its own special qualities. Due to the scientific and technological advances of our modern world, we see some aspects of the Pure Lands in our human realm. For example, the Medicine Buddha’s Pure Land is described as having abundant food and clothing, lodging and transportation available to all, and medicine available to anyone who needs it. Beings in the Medicine Buddha’s Pure Land live without trouble, and this is not too different from the lives of many people in developed countries. The goal of Humanistic Buddhism is to merge together the qualities of the various Pure Lands to create a Pure Land here on earth for all living beings. The Pure Land of Humanistic Buddhism is this very world transformed by Buddhism. In such a Pure Land people take refuge in the Triple Gem, observe the five precepts, understand cause and effect, and forge positive karmic connections with others. In such a world all that we see are beautiful things, all that we hear are pleasant sounds, all that we say are fine words, and all that we do are good deeds. There will no longer be jealousy among people, only mutual respect. Hatred will be absent, and all that remains will be harmony. Instead of greed, everyone will give to one another joyfully. A Humanistic Buddhist Pure Land is a world of bliss, where everyone strolls amid the pleasant warmth of spring winds and each family is bathed in the compassionate light of the Dharma. Any time is a good time, and every place is a world of prajna.

(to be continued next issue)

9

Life

10



To Provide with Good Causes and Conditions (Venerable Master Hsing Yun. All in a Thought: Between Ignorance and Enlightenment (I). Buddha’s Light Pub-lishing) In this world, there are many worthwhile goals, such as being a law-abiding person and giving, benefiting, and serving others. However, among all these good deeds, none is more important than giving others good causes and conditions. Giving good causes and conditions is simply helping others in any possible way. If you water the plants in your garden, they flourish beautifully. If you offer grain to birds, they sing wonderfully. If you give encouragement to students or praise teachers, then you provide them with good causes and conditions. You may help promote a good product, or you may help others make achievements in their careers. Sometimes a look of encouragement can boost the morale of others. Taking joy in the accomplishments of others and not obstructing them in their endeavors are all simple means of giving good causes and conditions. There are many actions one can perform to give others good causes and conditions. Parents and children, or coworkers and friends, can give each other good causes and conditions. Before the Buddha entered into parinirvana, he said, "The sentient beings that have connections with me, I have liberated, and for those who have no connections with me, I have already planted the causes and conditions for them to be liberated." According to Buddhist history, Chan Master Huineng embarked on his path of cultivation and eventually became the patriarch of Chan because of ten teals of gold he received from An Daocheng. In the case of Chan Master Linji, he went to learn from Chan Master Gaoan after being prompted by Chan Master Huangbo to do so. He gained enlightenment, resulting in the proliferation of disciples of the Linji Chan School worldwide. Because of the induction of his brother, Asanga, Vasubandhu converted to the practice of Mahayana Buddhism and became the sastra master of a thousand treatises. With only a few words, some may provide others with the causes and conditions to enter into the Way, or through a written recommendation they may help others to earn a place in history. On his visit to Venerable Master Dadian, the renowned scholar Han Yu of the Tang Dynasty entered into the gate of Dharma upon hearing the Master's attendant say, "First inspire by concentration, then liberate by wisdom." Throughout history, many great leaders have realized their potential because of the good causes and conditions others gave them. Entrepreneurs have garnered the support and help of the skillful and

talented people instrumental to their own success, because they provided them with causes and conditions and the opportunity to actualize their potential. When it is not harmful to oneself and is beneficial to others, we should provide others with more opportunities and thus good causes and conditions. It is through building ties and relationships in this way that we are paving the way to our own success, for in giving others benefits, we are also benefiting ourselves. So, why don't we become more generous? Four Kinds of Comportment �(四威儀�)(Venerable Tzu Chuang. FaXiang: A Buddhist Practi-tioner’s Encyclopedia. Buddha’s LightPublishing) The observation of etiquette and comportment are fundamental aspects of what makes us human beings. Buddhists in particular should care about how they conduct themselves in everyday life; they should be courteous and polite; and they should ensure that their every action is in accord with proper comportment. The sutras mention the “three thousand rules of proper manners and eighty thousand fine practices.” As beginners, of course, there is no way for us to achieve such perfection, but we should at least follow the four kinds of comportment:1. Walk Like the Wind (行如風) When walking, one should not look around or let the body sway from side to side. One should lift the head, keep the chest squared, and look straight ahead as one moves forward just like the wind. 2. Stand Like a Pine (立如松) When standing, one should not incline to one side or the other, nor lean against walls to prop oneself up. One should be remain steadfast as a pine tree.3. Sit Like a Bell (坐如鐘) When sitting, one should not bend at the waist, hunch the back, or cross one leg over the other and let it dangle and shake. One should keep the feet firmly planted on the ground, just as a bell is stable and dignified.4. Sleep Like a Bow (臥如弓) When sleeping, one should not lie on one’s back or sleep on one’s stomach, nor cover the head and fold up the legs. One should use the right hand as a pillow and lay on one’s side like a bow. The purpose of learning Buddhism is to purify the mind and body, and transform our temperament. Sometimes, when the body is positioned properly the condition of the mind will become proper, while sometimes the proper condition of the mind can promote the proper positioning of the body. A person who emphasizes comportment will naturally purify the body and mind, and his moral

(continued on page 11)

Buddhism



(continued from page 10)character will become elevated. We should routinely practice walking, standing, sitting, and sleeping as described above, as well as pay particular attention to our comportment when we recite Amitabha Buddha’s name, venerate the Buddha, or chant sutras. How civilized a person is can be determined by their comportment. The four kinds of comportment mentioned above are not only practiced by monastics, but lay people should observe them as well.Censer(Venerable Master Hsing Yun. Bells, Gongs, and Wooden Fish. Buddha’s Light Publishing)(continued from previous issue) The practice of offering incense has a long history in Buddhism. Not only have people never wanted to get rid of me, like what has happened to some of my Dharma instrument friends, but many educated people have been my advocate. Dr. Hu She-tze, a well-known scholar and writer, urged the abolishment of burning paper money during funerals. In his article, “Funeral Revolution,” he proposed that people should pay their respects to the deceased by using incense. People liked Dr. Hu’s idea, and since the offering of incense was accepted by people, I didn’t have to worry about my future. Thank you, Buddha! In the past, at funeral services and other Dharma ceremonies, the presiding monastic would ask the sponsor of the ceremony to kneel down behind him and raise a small censer. I think this was done because, at that time, most people who sponsored the Dharma ceremonies didn’t know how to chant sutras themselves and would become uncomfortable from kneeling for long periods. By having the sponsors participate in the ceremony, the monastics showed generosity and sympathy toward them. I’ve witnessed some strange things, which I can only laugh about. On one occasion, two men were having a terrible quarrel. No one could get them to make up. Finally, each man bought a bundle of incense sticks. They each placed their sticks in me, knelt down, and made their vows. The one said, “With Buddha as my witness, if I, Zhang San, stole Lee Si’s money, may I take sick and die suddenly.” The other one said, “If I, Lee Si, have falsely accused Zhang San, may I not have a natural, peaceful death.” Their actions puzzled me, for only they knew who was right and who was wrong. Buddha and I were not the ones to judge them. Sick people will come to burn incense. There was a time when they would wrap the ashes in paper and take them home to use as medicine that they believed would cure their ills. Other foolish people copied this example and started wrapping ashes in little yellow pieces of paper. They brought them to the main shrine by the thousands! They would offer them chanting “om mani padme hum,” believing that the use of the mantra and the ashes would be a powerful medicine to cure all diseases.

To think that a hallowed temple had been used as an herbal medicine shop! This was a time when the Dharma was weak. Few people came to offer incense in the temple where I lived. Unfortunately, many pilgrims went instead to shrines of the city god and shrines of the sea goddess. I didn’t care if people admired me or not, but I did want people to know the teachings of the Buddha. I wanted them to avoid those foolish practices that were harmful. If the harm of such superstitious practices was not ended, how would the Dharma ever prosper? I prayed that the wise and compassionate followers of the Buddha would become aware of this dangerous situation and do something about it. I see that most people these days come to the offer incense to the Buddha to pray, make vows, and repent. I get all choked up when I see the sincerity and determination of their hearts. I remember one time when a young Buddhist came and placed three sticks of incense in my burner early one morning. He knelt beneath me, faced the Buddha, and made ten vows. Who except for me would ever know his deep feelings of grief at that time? After making his vows, tears ran down his cheeks. I prayed for him asking that he would be able to fulfill his vows.These are the vows he said: One - May all sentient beings in the universe leave the sea of suffering! Two - May virtuous monks live long lives and the Dharma continue in the saha world! Three - May every civil and military official in the land support Buddhism! Four - May the Seven Classes of Disciples of the Triple Gem be united for the sake of the Dharma and all sentient beings! Five - May all parents, enemies, and relatives from all lives be liberated to the Pure Land instantly by the Buddha’s radiance! Six - May those conservative elders be able to keep pace with the times and create more Dharma activities! Seven - May all the disguised laymen and laywomen soon repent and be exempt from the hell realm! Eight - May the ambitious young Buddhists and the eminent monastics who teach the Dharma let go of their conflicts between each other and modernize Buddhism! Nine - May all outside religions abandon the darkness and move towards the brightness! Ten - May the monks who put on western-style clothing and the nuns who don’t shave their heads still be Sangha gems but not bad examples for Buddhism! By the time this young man had finished his ten vows, tears were streaming down his cheeks. I also said a prayer, wishing that all his vows would come true.

Dharma

11



佛光山西方寺San Diego Buddhist Association國際佛光會聖地牙哥協會BLIA San Diego4536 Park Blvd, San Diego, CA [email protected]://www.hsifangtemple.org

12

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�1月份‧�J�a�n�u�a�r�y梁潤聘� � 羅君諾� � 陳秋秀� � 張挺秀� � 王芸芷� � 劉莊中瑛� � 胡梵

謝長澄� � 何慧宜� � 侯加盛� � 張維德� � 張基祥� � 顏淑媛� � 張嵐虹

李文德� � 鄭來光� � 黃秀瓊� � 馮凱欣� � 葉妙冰� � 劉瓊蓮� � 楊祐瑄

陳瑞鵬� � 余瑞貞� � 王錦波� � 陳炳文� � 卓素珠� � � � 謝天� � � � � 陶潔

吳心瑩� � 謝孟庭� � 姚文森� � 陳俊安� � 李政賢� � 徐碧珠� � 馮詠芬

陳鳳桂� � 秦泳淇� � 鄭功椿� � 鮑廣斌� � 秦采晴� � 鄭卓安� � 周淑美

鄭天國� � 蔡英俊� � 龍熙航� � 徐愷浡� � 蘇偉民� � � � 黃行� � � � � 溫陽

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�2月份‧�F�e�b�r�u�a�r�y朱祝平� � 李震台� � 方瑞珠� � 馬麗君� � 顏睿甫� � 祝佳年� � 傅淑貞

譚碧霞� � 黃良驊� � 邱玉珠� � 梁淑賢� � 陸超正� � 劉家麟� � 劉潔穎

陳元和� � 陳元祥� � 馬清鸝� � 曾昭中� � 林浩國� � 胡林卻� � 胡觀輝

黃志全� � 蔡雪鈺� � 林麗玉� � 白兆榮� � 李炳志� � 大原慧子� � 田豐

詹家良� � 廖慧珍� � 方健顯� � 沈東華� � 周世聖� � 蔡炳松� � � 俞源

劉美惠� � 劉錦英� � 李經華� � 蔡英樑� � 黃姿端� � 廖以之� � 陳曉珮

李小亮� � 鮑怡碩� � 唐修敏� � 劉天嬋� � 李亦珍� � 郎寶寶� � 方崇光

廖玉蓁� � 林安祿� � 梁仍利� � 鄧寶珠� � � 范正� � � �B�o�r�i�s� �A�h�u�m�a�d�a

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�R�o�b� �J�o�r�d�a�n� � � �M�a�r�i�e� �W�i�e�r�z�b�i�c� � � �R�o�n�a�l�d� �Q�u�a�n� � � �M�a�i� �T�i�e�u

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�3月份‧�M�a�r�c�h林劭強� � 周欣偉� � 王益芳� � 彭寶貴� � 劉炎明� � 林方英� � 黃碧珠

許曉妮� � 謝國基� � 許振雄� � 許依蓮� � 林秀彩� � 張余文耀� � 韋英

張和双双� � 王永鍵� � 鄧國昇� � 趙質熙� � 許富富� � 許興興� � 劉馨清

黃文義� � 余雪鳳� � 陳怡蓉� � 喬愛仙� � 白美伶� � 陳潔琳� � 黃煥昇

羅偉榮� � 林浩國� � 唐壽于� � 何信興� � 秦宸祐� � 余秀容� � 林慧雪�

章春枝� � 馬淑珍� � 鄧玉珍� � 林陳淑怡� � 羅曾秀蘭

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�R�i�c�h�a�r�d� �Y�e�h� �C�h�a�p�m�a�n� � � �S�a�r�a�h� �B�o�u�s�c�a�r�e�n� � � �J�o�h�n� �T�o�t�h

�O�t�t�o� �F�r�a�n�k� �M�i�l�o� �S�c�h�a�u�b�l�e� � � �L�e�v�a�r� �J�o�h�n�s�o�n� � � �J�a�d�e� �L�a�w

�K�r�i�s�s�y� �L�o�v�e�r�i�n�g� � � �C�o�n�n�o�r� �P�o�o�n� � � �J�a�c�k� �M�c�G�i�l�l

�T�e�r�e�s�a� �S�h�u�m� � � �T�o�n�y�a� �W�a�r�r�e�n� � � �A�n�h� �T�r�a�n�g

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