Buddha s Light Newsletter

Transcription

1 Issue Buddha s Light Newsletter 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 dormitories 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 instructions and legacy. There were Dharma talks by monastics the evenings of 10/5 and 10/6. 10/7 there was a 4536 Park Blvd., San Diego, Ca Tel: (619) Fax: (619) For Free Distribution Only. Donations are Welcome. Activities 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 musical 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 opportunity to explore FGS on my own, including the meditation 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 development 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: 7

2 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 8 Wisdom 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

3 Life - Delusion 痴 (Venerable Master Hsing Yun. Life: Politics, Human Rights, and What the Buddha Said About Life. Buddha 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 ( ), 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 Life 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

4 10 聖地牙哥 第 期 佛光世紀 季刊 To Provide with Good Causes and Conditions (Venerable Master Hsing Yun. All in a Thought: Between Ignorance and Enlightenment (I). Buddha s Light Publishing) 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 Buddhism 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 Practitioner s Encyclopedia. Buddha s Light Publishing) 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)

5 (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. Dharma 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. 11

6 週三 週六 週日 佛光山西方寺課程表 佛光緣北郡讀書會 插花班 每月第二四週 西方讀書會 每月第二四週 兒童舞蹈班 每月第二四週 金剛寶懺 每月第四周 共修法會英文基礎佛學班英文經典導讀班英文禪修班社區服務 每三個月 佛光山西方寺近期活動 月月月星期時間活動 四 日 三 三四 四 光明燈上燈法會 釋迦牟尼佛成道日 除夕延生普佛 除夕夜新年燒頭香 新年 Birthday Stars 生日快樂 月份 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 月份 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 月份 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 四 新春禮千佛 日 日 文化藝術節春節歡喜畫燈籠在佛光書局 大悲懺法會 日孝親報恩清明水懺法會 Spring Memorial Service 佛光山西方寺 San Diego Buddhist Association 國際佛光會聖地牙哥協會 BLIA San Diego 4536 Park Blvd, San Diego, CA