0342015.07Buddha’s Light Newsletter of San Diego

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�

兩岸聯手保存文物「金身合璧」創歷史新頁� 睽違近�2�0年的河北幽居寺釋迦牟尼佛佛身與佛首，�5月�2�3日終於在佛光山重逢，當金身合璧那一刻，許多人落下感動的淚水。佛光山開山星雲大

師特別題寫「金身合璧兩岸情，佛光普照一家親」楹聯，高懸會場；中華文物交流協會會長勵小捷也稱許這是兩岸共同見證文物回歸的壯舉。佛身

與佛首重逢的關鍵時刻，為兩岸攜手維護中華文化遺產，寫下歷史新頁。� 「金身合璧‧佛光普照」河北幽居寺佛首捐贈儀式，在佛光山大雄寶殿舉行，雖大雨滂沱，但眾人慶幸普降的甘霖一解南台灣缺水之苦，來自各地的諸山長老、各界人士、功德主、護法信徒等萬餘人，無人走避雨勢，虔誠在現場迎接這歷史性的時刻。� 在鐘鼓齊鳴聲中，三信家商樂旗儀隊、佛光山大慈育幼院鼓隊為活動揭開序幕，在獻供隊伍之後，�8名來自澳、非、亞洲不同國籍的佛光山法師，扛著承載佛首的寶轎緩緩前行，由佛光山住持心保和尚、佛光山退居和尚心培和尚和佛光山副住持慧昭法師帶領法師群護送，從華藏玄門踏著莊嚴步伐穿越成佛大道，走進壇場，穿過紅絲絨帷幕，等待與佛身合璧的時刻。現場人士雙手合十，默念佛號，眼光緊緊隨著寶轎移動。� 伴隨著佛光山叢林學院的〈讚佛歌〉旋律，國際佛光會中華總會榮譽總會長吳伯雄、海峽交流基金會董事長林中森、心保和尚、妙士法師、震旦集團董事長陳永泰、河北省文物局局長張立方等人，共同為金身揭幕；星雲大師和勵小捷則為佛首揭幕。當帷幕拉起那一刻，只見佛首高懸金身正上方，宛如釋迦牟尼佛正以淡淡微笑，垂眸凝視天下蒼生。眾人虔誠禮拜，瞻仰復原的佛像，百感交集。� 國際佛光會中華總會榮譽總會長吳伯雄表示，大師領導全球佛教徒做了許多意義重大、影響深

遠的大事，回首兩岸關係�6�0年，從砲火相向到今日的和諧往來，大師運用佛教的大智慧、大慈悲，在兩岸散播人間佛教的種子，功不可沒。今日佛像身首合一的盛事，可讓兩岸心連心的文化交流更加落實。� 「這是兩岸攜手辦喜事」，海峽交流基金會董事長林中森說，透過金身合璧善舉，為實踐保存文物、重視文明的普世價值，提供最好的示範。他強調，佛教的慈悲與智慧，在淨化人心社會的同時，也促成兩岸交流，共享和平紅利，尤其大師推動「三好運動」，影響遍及兩岸，讓世人看見中華文化的軟實力。� 勵小捷致詞表示，在與大師共同為佛首揭幕的瞬間，心中有異常深刻的體悟，他發現這尊�1千�6百年歷史的釋迦牟尼佛合璧金身，不再只是供觀賞研究的文物或藝術品，而是代表可喜可賀的善行，足以「走進兩岸僧俗大眾心間，寫進兩岸文物交流史冊」，他也向促成其事的所有人士與單位，表達由衷敬意與謝意。� 勵小捷指出，大陸國家文物局�2�0�1�1年與佛光山簽訂「�5年合作計畫」，�3年來每年都舉辦一次以佛教藝術為主題的展覽，至今已累積�3�0�0萬參觀人次，創造了兩岸文物博物館交流的亮點。尤其金身合璧讓兩岸共同見證文物回歸的壯舉，期待雙方繼續加強文物交流，共同促成流失海外文物早日回家，讓中華文化之樹枝繁葉茂。� 為了這樁河北幽居寺佛身來台與佛光山佛首合一的創舉，星雲大師特別題寫「金身合璧兩岸情，佛光普照一家親」楹聯，高懸會場。大師致詞時說明創作此聯的靈感，一則�2�0�0�2年迎請西安法門寺佛指舍利來台時，出現�5�0�0萬人跪地迎接盛況，讓他發現在佛陀感召下，世人可以不分你我，大家一家親；再則大陸國家主席習近平今年（�2�0�1�5）在博鰲論壇上，反覆提出「生命共同體」主張，而這場� 〈下轉第二頁〉

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聖地牙哥� 第�0�3�4期 佛光世紀 季刊 聖地牙哥� � � � 第�0�3�4期 0342015.07 季刊

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 92116sandiego@ibps.orghttp://www.hsifangtemple.org

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� � � � 生日快樂

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0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊 0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊

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(continued from page 10)medicine is expensive or cheap; the best is the one which cures the disease.” The Dharma consists of eighty-four thousand teachings, and though there are many skillful means, they all return to the same source. All Buddhist teachings are meant to guide us along the path to Buddhahood. All one needs to do is find the method of practice that is most suitable for oneself and follow it without distraction. When practicing in this way, one will surely get results.Cushion(Venerable Master Hsing Yun. Bells, Gongs, and Wooden Fish. Buddha’s Light Publishing) I have heard some say of Buddhism that its practitioners worship idols. I was shocked and worried when I first heard this, because if people were to stop honoring the Buddha, then what would happen to me. When I thought about the matter, though, I realized that such criticism is unnecessary, and generally comes from a lack of understanding. There is nothing unique about the intention behind this Buddhist practice. It is the same as with other religions and aspects of society from the highest institutions right on down to families in private homes. Christians have pictures of Jesus in their churches and homes, government offices have pictures of elected officials hanging on their walls, and many Chinese families have an ancestral tablet. Are these pictures and memorials all not displayed in honor of respected political and religious leaders and deceased family members? It is the same with Buddhism! We have statues of Buddhas and bodhisattvas to show honor and respect for the supreme teachers and shining exemplars who show us the Dharma path to enlightenment and whose lives embody the virtues of compassion and righteousness. There are some people who are not Buddhist, but they still come to the temple to pay their respects to the Buddha. They do not understand the true meaning of bowing and making offerings. Instead, they prostrate and make offerings before the Buddha and bodhisattvas to petition for favors. What they ask for ranges from requests for more sons and grandsons to relief in times of hardship. I hope that the more experienced cultivators can help them to become aware of the true purpose of bowing and making offerings. Then those who are not Buddhists will be less likely to get the wrong idea about the Buddhist practice of bowing. Bowing is only one method of cultivation. At one time, some monastics went out of the temple to cultivate. They attended funeral services to pray for the dead and in return, they received payment for their service. Understandably, some people were critical of this practice. Once there was a Chan master named Hanshan Deqing, who used to officiate at funeral services. Walking home late one night, returning from a funeral service, an elderly couple was frightened by his sight. The wife was surprised that someone would be

out walking in the middle of the night. Her husband told her that the only people out walking at that time of night were thieves or those attending funeral services. When Master Hanshan Deqing overheard this, he was offended to be placed in the same category as thieves. Upon reflection, however, he made a vow stating that he “would chose to die while seated upon a cushion in meditation rather than officiate at another funeral service.” He went on to become a famous and much admired master. Monastics take a vow to work to liberate all sentient beings and to toil for the ennoblement of humans. If they cannot carry out the Mahayana path of Buddhism to liberate all sentient beings, at least “choosing to die while seated upon a cushion in meditation” would not bring harm upon Buddhism!Candleholders Candles come in a variety of shapes and sizes, and so do candleholders. If you’ve visited a temple, made offerings to the Buddha, or have a family shrine at home, then you’re certainly familiar with me. We candleholders are made from so many kinds of metals; we’re even carved from wood. Candles are one of the ten offerings made as a show respect to the Buddha. Without the traditional offering of light, we candleholders would not be in such high demand. You can see that candles and I are just like bosom buddies—inseparable you might say. There are as many different names for candles as there are shapes and sizes. The worshippers to the shrines of the city god and sea goddess only see the normal size candles. But the devotees who go to the Buddhist temples really get to see something special. They see huge one-thousand-pound candles with my friends and I standing as tall as a man! With the advance of science, the candle is gradually being replaced by the electric light. Some modern monasteries located in large cities use lamps that are made to look like candles in candleholders. These lamps are very impressive, but when I first started seeing them, I couldn’t understand why people didn’t just use regular lights instead of lamps designed to look like candles. Were they trying to trick worshippers and the Buddha into thinking that they were offering candles? But eventually I came to understand that the point was to offer light, which along with candles, could include any lamp and electric light. I decided that I could accept these changes as long as there was still a place for me! But what I couldn’t accept was that some candles used in the temple were made from animal fat! Not only were people not accumulating merits using these candles, unwholesome karma was being created by the actual killing of the animals. The Buddha looks with compassion upon all sentient beings and must lament about how foolish they are!

(to be continued next issue)

〈上接第一頁〉

「金身合璧」善舉，見證了在佛光普照下，兩岸不分你我，情誼深重。� 大師表示，佛教源於印度而光大於中國，當今印度佛教已式微，漢傳佛教反而最有成就，此次佛身來台與佛首合一，在全球媒體直播下，可引起世人重視文化合流的重要，也可能成為流落海外諸多中華國寶重回原處的契機。他透露，近日有收藏家主動向他表達，讓手中文物回歸中國的意願，可見「金身合璧」已引發拋磚引玉的正面效應。� 大師簡述流落海外幽居寺釋迦牟尼佛佛首輾轉來到佛光山的因緣，並表示，購買、轉贈佛首給佛光山的企業家，其實也在現場，可是為善不欲人知，是「無相布施」的最佳典範，請大眾掌聲鼓勵。� 「兩岸談中華文化復興，佛教不能缺席。」大師呼籲，佛教不只是宗教，更是文化，華人的生活、語言、建築等都和佛教離不開關係，因此在復興中華文化的同時，佛教可以扮演重要角色，讓中華文化更輝煌、光彩。� 隨後，星雲大師頒贈「佛首捐贈證書」，由勵小捷代表接受；勵小捷也回贈「佛金身重光偈」給佛光山紀念，由大師代表接受。� 大師並帶領大眾一起誦念〈為社會大眾祈願文〉，在身首合璧後的佛像慈悲垂眸下，祈願人人努力行善，廣結善緣，成為福利社會的好人。� 值得一提的是，佛首、佛身合璧後，將供奉在佛光山，明年春天再返回大陸。� 現場來賓還有台鹽實業公司董事長楊秋興、高雄長庚醫院院長陳肇隆、中華人間佛教聯合總會召集人明光法師、河北省文物局局長張立方、震旦集團董事長陳永泰、歷史博物館長張譽騰等社會賢達、民眾共襄盛舉。

【貧僧有話要說】我還是以「貧僧」為名吧！

� 在過去，中國大陸的出家人都自謙叫「貧僧」，我非常不喜歡這個稱呼，出家人內心富有三千大千世界，為何自甘墮落要做貧僧呢？我童年家貧，甚至三餐不濟，但我從來不覺得家裡貧窮，雖然無錢入學念書，但是我有雙手、雙腳，眼耳鼻舌身俱全，我為什麼要感到貧

窮呢？� 我一生歷經北伐、中日戰爭以及國共內戰。記得母親告訴我，我出生的那一天，適逢國民革命軍總司令蔣中正率軍北伐和五省聯軍總司令孫傳芳在江蘇會戰的時候，軍隊正在家門口殺人，我就哇

哇墮地了。� 十歲蘆溝橋事變發生，抗日戰爭開始，我與家人每天跟隨難民潮向蘇北方向逃亡，穿梭在槍林彈雨之中求生，沉伏在死人堆裡苟活，於此同時，父親在南京的煙硝裡人間蒸發，當時寡母遺孤的窘迫，豈只是貧窮可說呢？雖說戰爭真不是人過的日子，但經過槍砲子彈洗禮過的人生，對於窮困、生死自然別有一番體驗。� 十二歲出家之後，貧窮的祖庭宜興大覺寺、貧窮的參學寺廟南京棲霞山寺，都是生活艱苦，我也甘之如飴。在六十六年前，我二十三歲到了台灣，無親無故，連找個寺院掛單，都沒有人願意收留，我仍然不覺得貧窮。� 但後來，各種的因緣，正如某些媒體清算佛光山的財產說有一百三十多億，其實何止於此？其中，南華大學有四十多億，佛光大學六十多億，普門中學有二十多億，均頭國民中小學和均一國民中小學有近二十億，老人仁愛之家、孤兒院，還有佛光山的建設等，總花費應該不只五百億吧！在貧僧的下文裡，會一一向各位報告。一切都不是我的，都是大眾和社會共有的� 雖然花費那麼多錢財，成就了那麼多的事業，到了現在年近九十，才感到自己確實是一個「貧僧」。為什麼呢？因為這一切都不是我的，都是大眾和社會共有的。所謂「十方來，十方去，共成十方事；萬人施，萬人捨，同結萬人緣」，這一切與我都沒有關係，我只是其中的一點因緣而已。貧僧自比也是一個信徒，可以說也樂善好施，佛教裡《金剛經》說「布施要無相，度生要無我」，所以關於給人一些小惠樂助，也就不值得在此敘述了。至於辦理的學校、寺院，本來就為十方財物，我孑然一身，不是「貧僧」又是誰呢？� 不過，社會還有人說我少報了一條：「星雲公益信託教育基金」有十多億，但那也不是我的。這些款項屬銀行代為管理，私人不能動用，必須經過委員會會議，用於公益才可以支出，由銀行按照章程規定，直接寄發給需要的機構、人士，貧僧也不能加以過問。這幾年辦了「真善美傳播貢獻獎」、「三好校園獎」、「全球華文文學獎」、「卓越教師獎」等；雖然有這些錢，也並不是化緣所得，是貧僧六十多年來稿費、版稅、一筆字，以及人家的結緣供養而有，所以做一些微小的善事，這也是理所當然，不值得居功。享受貧窮，也是一種快樂� 回憶五十年前開創佛光山，我就誓願不積聚金錢，「以無為有、以空為樂」，我不趕經懺替人念經，我不出外化緣、不走政府、不到信徒之家，

〈下轉第三頁〉

Dharma智� � 慧

11

10

〈上接第二頁〉

� 甚至於五十多年來，我沒有到過百貨公司、什麼超市商店購買物品。因為貧僧不積聚金錢，所有一切，都歸功佛光山教團所有，甚至信徒給我的紅包，我都拒絕，很安然的做我一生的「貧僧」。我覺得享受貧窮也是一種快樂。� 在開山初期，所有的拜墊、桌椅、圖書、雜誌，以及至少可以舉辦二、三十次展覽的名家書畫，例如：李自健的油畫、施金輝的觀音像、高爾泰的禪畫、香港阿蟲的漫畫、何山的敦煌壁畫、賀大田的老屋系列、田雨霖的水墨國畫等等，當初都是貧僧分批收藏而有。現在，這些作品，均由佛光緣美術館如常法師負責管理。藝術無價，文化、教育上的意義，價值又何止萬億元以上呢？� 承蒙媒體某些女士先生經常在電視、報章批評我，甚至辱罵我，我都很感念，因為一無所有的貧僧，遭受一些批評、議論，也是替我的人生增添一點彩色。我一生「以不要而有」為理念，個人什麼都不要，佛教、教團當然還是需要發展，雖是「貧僧」，能叫他不愛教嗎？� 就拿慈濟功德會的證嚴法師來說，我想她個人的生活也是淡泊、節儉，一切都是為了社會。現在佛光山千餘眾比丘、比丘尼，不拿薪水、沒有假日，他們使用的教室、寮區，還是維持五十年前的傳統生活設備，居住的地方都沒有冷氣空調，佛光山的空調都是客人所用。大家安貧樂道，還要為社會服務，那許多好發表議論卻又不了解的人，為什麼不對這些時間、空間因緣做一點研究功課、多了解一些呢？難道都沒有看到這些貧僧們的身心、思想、生活天地嗎？� 佛教徒大多守貧，縱有公共的寺院財富，亦為寺院所有、社會共有，都用之於社會大眾。近來，各媒體對佛教很殘忍的踐踏，少數的媒體保持傳統的道德，為佛教說幾句公道話，持之以平。貧僧坦誠的向社會報告：我這一生沒有用過辦公桌，沒有用過櫥櫃，雖然現在有了一些辦公桌、身旁櫥櫃也很多，但我從來不曾用過、開過。我有一張八公尺的長條桌，吃飯、會客、寫作、會議、寫字都在這張桌子上，甚至當初李登輝先生光臨佛光山和佛教裡的萬千信徒來訪的時候，他們都曾經坐過。我不知道這些朋友、信徒是否還記得這張綠色桌面的長方形桌子？這張長條桌，一直陪伴著我四十多年的後半生。我能安於貧，所以有那許多人緣� 貧僧除了自己生活簡單，不喜愛對外應酬，不喜歡社會公宴活動，非常欣賞古德所說的：「為僧只宜山中坐，國士宴中不相宜。」當初，之所以到南部弘法，也是因為在北部佛教界的會議很多，如果不去參加，他說你不同他合作；請你吃飯，如果你不去應酬，他說你看不起他。為了要看得起他

、為了要跟他合作，每天開會、吃飯，就什麼事都做不了了。貧僧感到自己不適合台北的應酬，便在六十年前到南部來。那時候台灣南部少有外省的出家人，減少了很多的應酬，貧僧有了時間寫作、讀書、課徒，才感覺到人生的樂趣。� 不過貧僧也知道，我能安於貧，所以能建設很多的寺院；我能安於貧，所以有那許多人緣。媒體把宗教罵得一錢不值，假如台灣沒有這許多宗教裡的寺院、教堂、宮廟、道觀，還是多采多姿、安定和樂的美麗寶島嗎？但我們自信，我們用錢用得很有價值。� 貧窮雖會衍生罪惡，但台灣是一個富而好禮的地方，希望我們愛台灣的人們，不要嫉妒別人所有，不要仇視富者，不要排斥宗教，不要詆毀信仰，我們的文化是寬容的、是厚道的。為了佛教許多「貧僧」，為了他們未來的生存形象，我不得不在這個時候，以我為例，代表他們說幾句公道話。

印度、我在這裡學到的東西文／印原� 圖／佛光山印度佛學院

� 我來這裡學到的，永遠可以在生活用得上，覺得自己很幸福。因為在大吉嶺時，只有讀書和玩，不知道佛法是什麼。� 第一次到佛光山，看到大家都互相幫

忙，吃了一驚，因為在印度，大家都忙著自己的事，很少會幫忙別人。我在這裡學到幫助別人，自己也會得到歡喜。� 在印度佛學院學到的佛法是很寶貴的，因為讀書只是學習知識，但在生活中更重要的是智慧心。� 我沒有到外面的學校讀書，在這裡學習了三年，明白沒有智慧，就會做出錯誤的事。以前我很容易生氣，現在我學到禪定，慢慢把心靜下來；過去我有貪瞋痴，現在改變很多，我很感謝佛陀教我這麼好的東西。� 在印度，佛教徒很少，我希望將學到的佛法分享別人。我跟他們說，要幫助別人，用智慧來看生活是無常的，每天要做好事，說好話，存好心，聽到這些道理他們也很歡喜。� 以前我很怕在大眾前說話、表演，但是現在我很勇敢喔。� 很多人浪費時間，我也是其中一個，在這裡，看到大家很珍惜時間，我學到時間的重要。今天的事要今天做好，不要等到明天，時間分分秒秒都不放過。

0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊 0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊

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佛� � 學

Five Contemplations �(五停心觀�)(Venerable Tzu Chuang. FaXiang: A Buddhist Practitioner’s Encyclopedia. Buddha’s LightPublishing) There are many sayings which describe the Buddha’s wisdom of skillful means in teaching sentient beings, such as “teachings which adapt in accordance with the audience’s capacity,” and “the right medicine must be given for the right ailment.” Since sentient beings vary in their spiritual capacity, the Buddha gave various teachings to meet their needs. For example, for sentient beings with many desires, he taught the contemplation of impurity. For sentient beings with lots of anger, he taught the contemplation of loving-kindness and compassion. For sentient beings who are especially ignorant, he taught the contemplation of causes and conditions. For sentient beings with many obstacles, he taught the contemplation of the Buddha. For those sentient beings who are confused or distracted, he taught the contemplation of counting the breath. Together these are called the “five contemplations.” The five contemplations are beginning practices for developing meditative concentration. Each is given in detail below:1. The Contemplation of Impurity (不淨觀) The contemplation of impurity is used as an antidote for desire. One visualizes all the filth and muck contained within the physical body of oneself and others to remove the affliction of desire. Due to desire, sentient beings produce attachment to “me” and “mine,” which lead to various forms of pain and suffering. That is why the Buddha taught us to visualize all the dirty filth related to one’s own body, including the seed of impurity, abiding impurity, the essence of impurity, the impurity of external characteristics. This will reduce sexual desire for one’s own body and the body of others.2. The Contemplation of Loving-Kindness and Compassion (慈悲觀) The contemplation of loving-kindness and compassion is used as an antidote for anger. There are some who often get angry for no reason and do harm to sentient beings; this is known as unjustifiable anger. There are others who become angry when they are harmed by others, or see that while they do what is wholesome, others are unwholesome; this is known as justifiable anger. Some people believe that only they are right, and everyone else is wrong, and thus they angrily argue with others; this is called argumentative anger. Of these three types of anger, the Buddha taught that “loving-kindness for sentient beings” can put an end to unjustifiable anger, “loving-kindness based upon reality” can bring an end to justifiable anger, and “unconditional loving-kindness” can bring an end to argumentative anger.

3. The Contemplation of Causes and Conditions (因緣觀) The contemplation of causes and conditions is used as an antidote for ignorance. For those who are ignorant of nihilism and eternalism, and mistakenly think that phenomena are destroyed or exist forever, the Buddha recommended contemplating the causes and conditions of the past, present, and future. For those who are ignorant of existence and non-existence, and mistakenly think that phenomena are truly existent or non-existent, the Buddha recommended contemplating the causes and conditions of karma. For those who are ignorant of the nature of the material world and become attached to the four elements, the five aggregates, and the labels applied to sentient beings and the world, the Buddha recommended contemplating the causes and conditions of a single thought,4. The Contemplation of the Buddha (念佛觀) The contemplation of the Buddha is used as an antidote to various karmic obstacles. By employing mindfulness of the Buddha’s Nirmanakaya, Sambhogakaya, and Dharmakaya, one can clear away karmic obstacles. The negative karma that we have created with our body, speech, and mind will generate negative karmic effects in the future. Before these negative effects manifest themselves, we should cultivate merit and good deeds, for the manifestation of negative karma can often hinder the wholesome path. Such negative karmic effects are the “karmic obstacles” that contemplation of the Buddha can help to relieve. For example, by contemplating the Buddha’s Nirmanakaya radiant appearance we can put an end to the obstacles of sloth and laziness. By contemplating the Buddha’s Sambhogakaya with its majestic accomplishments we can put an end to the obstacles of negative thoughts and thinking. By contemplating the Buddha’s tranquil Dharmakaya we can put an end to the obstacles of one’s mental state.5. The Contemplation of Counting the Breath (數息觀) The contemplation of counting the breath is used as an antidote for confusion and distraction. By counting the in-breaths and out-breaths one can ease the mental talk that leads to confusion and distraction so that the mind can become settled. The process of contemplating the breath has six stages: counting the breath, following the breath, stopping illusion, contemplating truth, focusing the mind, and purification. This contemplation can only be considered complete when all six of the stages are fulfilled. These six stages are also known as liu miaomen (六妙門), “six wonderful methods.” There is a Buddhist saying that, “It does not matter whether the Dharma is high or low; the most profound is that which correlates with one’s spiritual capacity. In the same way, it does not matter if the

(continued on page 11)

Buddhism

0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊 0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊

4

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

(continued from previous issue) Once there was a company that was hiring and a talented student who had graduated from Tokyo University went to be interviewed. Before the interview, the company president asked him, “Have you helped dry your father and mother off after a bath? Have you massaged their

backs?” The young man replied, “I did when I was younger, but haven’t done so since.” The president said, “Alright. First I want you to go back and dry them off and massage their backs. Then come back tomorrow for the interview.” The young man’s father had passed away long ago, and his mother worked every day to earn money so that he could study. He normally did not see his mother that much, so he had no idea how he could go to her now and ask if he could dry her back. When his mother returned home that night he said to her, “Mom, let me wash your feet for you.” His mother was quite surprised and asked, “How come you suddenly think of washing my feet today?” The young man replied, “The president of the company where I’m seeking employment told me that I must serve you first.” “Oh, if that’s what you need to do, then okay. You may wash my feet for me.” As the young man washed his mother’s feet, he saw that they were heavily calloused, and there were even some chapped sores from frostbite. He began to feel quite upset, for he realized that the money his mother had made to provide for his schooling had come through her toil and sweat, at the sacrifice of her own health. The next day, the young man returned to the company to see the president and said, “Boss, I have not come here today to ask for a job; I simply want to thank you. It’s because you told me to go home and serve my mother that I have been able to learn the most precious lesson in my life. This will serve me well for the rest of my life, and that is enough for me. I no longer care that you won’t be selecting me for the job.” The president said, “You’re hired. Now, let’s get to work!”Family and Marriage The family is the basic unit of society and marriage is the foundation for organizing the family. Having undergone the usual public ceremony for getting married, a man and woman are joined together as husband and wife and develop their family life from then on. This marks the beginning of human relationships.

Marriage is one of life’s major events. Chinese culture in particular has thought that men and women should wed, simply as a matter of course. But with the growing openness of social customs as well as the influence of factors like the growing prominence of feminism, people today not only divorce at higher rates, but some people commit to being single their whole lives and never get married. There are some people who would still like to be married, but they have doubts and worry about problems that may arise in the future, or whether or not their partner is right for them. In such cases many couples try to live together first as a sort of “trial marriage,” but if there is a lack of faith in the marriage it only makes it easier to abandon the commitment as soon as problems arise. If a couple is unable to shoulder any responsibilities it will only create more problems. Seeing marriage as a game is a very unwise attitude. For example, if a couple has a child, but they are only living together, do they separate if they feel they are not compatible? Once the next generation appears, the couple must shoulder the responsibilities that go along with having a child. That is why, in a marriage, a couple should consider these responsibilities from the outset. A couple should have faith in their commitment and plan for ways to build a healthy family. If they do not, they should not live together so casually. When in love, many people have beautiful visions of marriage, and see marriage as marking the beginning of a happy family. But there are also those who say that marriage is the tomb of love. Indeed, how a husband and wife live together after a marriage and how to keep love from fading away truly makes up a field of learning in its own right. Most marriages begin with so much attentiveness, trust, and understanding; and these feelings must be maintained throughout the marriage. Getting married should not be like entering a tomb and allowing love to die. A marriage must be nurtured with great care, like a flower that must be watered so that it can bloom more fragrantly and beautifully. This is not the responsibility of just one person, for the couple must build this love together. Since marriage is the joining of two families, not just two individuals, there are many practical problems that need to be addressed. For example, after a couple is married there is not only one set of parents that must be looked after, but two. In a marriage it is not only the husband and wife that must live together in mutual respect, understanding, and tolerance, but this same treatment must be extended to every member of the family, especially between the daughter-in-law and mother-in-law.

(to be continued next issue)

9

向霸凌說不文／趙文瑜（功文文教基金會董事長）

� � 有些時候，我們會從報章雜誌或網路媒體上看到霸凌新聞。身為家長，我們應該如何教導孩子保護自己？而萬一孩子遭受霸凌時，家長又該如何協助孩子妥善處理，以避免事情再度發生？� � 類似霸凌的事情，也曾

發生在我家孩子身上。每個禮拜，兒子和二女兒會和其他孩子一起練習打籃球，一群人大約七、八個，大家都是好朋友。在練習過程中，有些孩子比較好強，就會想要在大家面前凸顯自己的能力，表現出來的態度也會因此強勢些。� 其中有個男孩，曾經故意將兒子的球丟到女生廁所去，甚至還有一次硬將球塞到小縫隙裡，讓兒子拿不出來。兒子當下覺得很難過，那天晚上就一路哭著回來。� 一看到孩子哭得傷心，我和先生立刻請兒子和二女兒坐下來，請他們描述事情的經過，好讓我們了解到底發生什麼事。二女兒說在事情發生的當下，她正好去洗手間，所以並沒有看到整個過程，但是她在事後有告知教練這件事。� 聽完之後，我問兒子當下做了什麼反應，兒子聳聳肩說，他也不知道自己能做什麼。我便告訴他：「其實在事情發生的當下，你可以大聲喊他的名字，當眾喝止他的行為，也可以尋求教練或其他大人的協助，更重要的是你必須要有一些作為，不能這麼被動。」二女兒立刻點頭附和，對弟弟說：「對啊！你每次被欺負之後都很難過，可是如果連你都不去捍衛自己的話，誰又會保護你呢？你必須要站出來，而不是默默當一個受害者，讓別人一直不斷欺負你！所以這件事情你也有錯，你必須對自己負責。」� 當天晚上，我先生打了通電話給那個男孩的父親，把整件事情說明清楚，大家也達成共識。其實，這幾個孩子都是從小一起長大的朋友，對方也不是故意要傷害兒子，只是每個孩子的個性不同，他可能只是單純覺得有趣，卻不知道那樣的行為會傷害到朋友。� 對方家長在了解情況之後，也立即和自己的兒子好好溝通，讓他明白就算是想凸顯自己的強項與優勢，也不能以傷害別人的方法來表現，因為久而久之，大家就會遠離你，不願和你繼續做朋友。那男孩將父母的話聽進去了，隔天主動打電話來道歉，兩個孩子也盡釋前嫌，重新成為好朋友。� 這件事情讓我不禁思考，當孩子遇到類似霸凌的狀況時，身為父母應該採取正確的行為和態度來協助孩子處理問題。首先，我們應該先請孩子詳細敘述事情的經過，以便對來龍去脈有充分的了解

。其次，家長們應該謹記不要在第一時間就失控發怒，而是該先冷靜下來，陪同孩子剖析整件事情的前因後果。然後，再協助孩子思考處理的方式，以及萬一下一次又發生類似的事件，孩子可以怎麼去面對與因應。� 最後，我想提醒的是，誠如二女兒所說的，自己本身的態度也很重要。一個缺乏自信、彎腰駝背的人，很容易被視為好欺負的對象。孩子必須懂得捍衛自己的安全，隨時抬頭挺胸表現出自信來，以避免自己成為被霸凌的對象。� 由衷期望恃強凌弱的事情不要發生在我們的生活周遭，也期許每個孩子都能夠擁有保護自己的能力與勇氣。倘若萬一霸凌發生時，家長應該要協助孩子妥善處理，用理性方式來化解傷害，避免同樣的事情再度發生。

食醋讓身體更健康作者：文／美食觀察家張瑀庭� 根據本草綱目記載，醋「味酸苦，性溫和，無毒」，其功效在於「消腫塊、散水氣、殺邪毒」。食用醋對身體的好處，包括能消除疲勞；胃酸分泌，幫助消化；預防高血壓與減緩血糖上升（醋飲需加水稀釋，否則適得其反）；補充鈣質；活化體內細胞。� 儘管有諸多好處，但仍應注意要適量且應長期食用才能達到改善的效果，而空腹及胃潰瘍患者或消化系統不佳的人也應盡量避免食用，患有胃食道逆流的患者也不宜飲用，否則胃液逆流的狀況不但無法改善且會有嚴重的趨勢。� 這都是聰明挑食的原則，並不是每樣食物都適合個人體質，如糖尿病患者醋飲時要將果醋加水稀釋，才能避免攝取過量血糖飇升，也有一些食用原則需要自己細心注意。� 喝了醋卻沒效果，可能是你喝醋的方法有誤，檢視一下自己是否有以下的狀況：�1�.� 未加水稀釋，直接飲用：飲用時，光是醋的味道已讓胃大量分泌胃酸，若沒有加水稀釋會�2度刺激胃壁造成胃部不適，許多人以為喝醋能改善酸性體質，平衡身體的酸鹼值，但前提也要腸胃能消化吸收，才能真正地發揮效果。�2�.� 喝醋要適量：不要因為好喝就喝過量，食養的原則仍要以適量為主，才能達到效果，一天切勿超過一千西西。�3�.� 不要搭配咖啡食用：咖啡中富含單寧酸，會破壞水果醋的營養素而阻礙吸收。�4�.� 肌肉容易痠痛者應避免飲用：慣性肌肉疼痛者應避免大量飲用醋飲，因不但無法幫助排除乳酸，反而會造成乳酸大量囤積，而一般人運動過後可適量醋飲，能在身體運作正常的情況下幫助乳酸排解。

生� � 活

Life

0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊 0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊

8 5

(continued from page 7)slow down our minds and be at peace. Then the answers to our problems come to us in a soft way. When the answers to our questions come to us we are then able to realize that our attachments were just fears being created by our illusions. When we don't let go of our attachments we create suffering in our lives that eventually can make us ill such as depression. Illusions are just bandages to our addictions. So why are we so addicted to these illusions that cause us great suffering? These are questions we should be asking ourselves. What is attachment? Attachments are addiction's to our illusions. It seemed from my own experience certain attachments were for ego purposes yet I still felt unfulfilled. Are over hyped materials things, illusions of grandeur beauty, money, fame, anger, jealousy actually fulfilling? I realized that the most fulfilling things on earth are free such as, being able to breathe fresh air when waking up in the morning, having our health to live another day, having an abundance of food to eat, walking in nature such as parks, having positive friends around us, family members who support us, and not living in a worn torn country not knowing if you will survive another day. These are things we should remind ourselves everyday and be grateful. Suffering is the most painful part and challenge we face in this world. As Buddha said, "The root of suffering is attachment." Much of our suffering today leads us to be sad, depressed, ill and unable to make the right choices in our lives. If we practice mindfulness by being present in the moment we are better able to gage our actions and thoughts so we can make better choices in our lives. In the end of the five weekend retreat my classmates and I realized that suffering and depression were caused by the things we were unable to let go such as illusions and attachments. We had become so stubborn to our addictions of illusions that we felt we needed these to fulfill our happiness. The lessons we learned were not about giving everything up and runaway from our problems. Practicing mindfulness is about learning to separate our mind from attachments, utilizing the tools of meditation, and being mindful in the present moment. By letting go of attachments we are able to make better choices to live a happier and fulfilling life.Take Delight in Shared Joy (Venerable Master Hsing Yun. All in a Thought: Between Ignorance and Enlightenment (I). Buddha’s Light Publishing) Sharing joy with others is not only a virtue, it is also a delightful experience. To take delight in shared joy is to give willing support to those who are compassionate in helping the needy;

it is to give genuine praise to those who have dedicated themselves to the highest achievements in life. If we want to be successful in this world, we must cultivate the important virtue of feeling happy when others have done what we cannot do ourselves. The Buddha once said, "If there were really no differentiation between the self and the other, there would be no discrimination between merit acquired from good deeds." Unfortunately, in today's society there are too many people who take pleasure in the misfortune of others. Instead of practicing the virtue of shared joy, they choose to criticize and impart unwarranted abuse. Instead of praising the charity of others, they remark sarcastically that it is just a drop of water in the vast ocean or it is just a boastful act. It is indeed very sad to see that society in general has become so deprived of amiable feelings. It is not surprising that there are very few virtuous people and even fewer virtuous acts. Something has definitely gone wrong in our society when the majority of our fellow human beings are lacking a good and agreeable nature. Instead of hoping for a better future, it seems like everyone is content waiting for doomsday to approach, when everything in this world will be reduced to nothingness. Why do people indulge themselves in jealous sarcasm and baseless slander? Do we really want to see the end of civilization or the end of our species? What we need to do is to cultivate and practice the virtue of shared joy, to give encouragement and exaltation as often as possible. Instead of feeling jealousy or envy, we should instead feel happy for others when they encounter good fortune. Instead of pity, we should be compassionate and helpful toward those who are less fortunate. Instead of criticizing, we should praise other's good deeds no matter how trivial they might be. If we really wish to better our country and society, it is imperative for us to foster the virtue of shared joy. We should be willing to cast our vote for political candidates who are dedicated to serving people. We should be happy to give our contributions to those who are devoted to helping the needy. Where there is a need for volunteers, we should put forth all our efforts toward the common goal; where there are good deeds, we should selflessly promote them to achieve a more far-reaching effect. Since the world of shared joy is a delightful place to be, we should strive to develop the habit of imparting praise, doing good deeds, and supporting worthy causes. If everyone in society can be amiable and pleasant, it will create an atmosphere of great peace, harmony and happiness for all the world's people.

Wisdom第五分會會員聯誼� 3.21.15聖地牙哥佛光協會第五分會舉辦佛光會會員聯誼。督導黃維德師兄和同修第五分會會長秋桂師姐府地。近�6�0餘佛光人歡聚一堂，互動關懷；又適逢黃淑惠師姐生日，與會大眾給予深深祝福。席間佛光人互動熱烈；住持依宣法師特別為大眾介紹新會員，鼓勵彼此常常聯誼。主人感謝大家蒞臨共襄盛舉，期待下次再相聚。

私立大主教�(�B�i�s�h�o�p�)參訪� 3.26.15二輛巴士載百位私立大主教�(�B�i�s�h�o�p�)中學學子蒞臨西方寺參訪，該校宗教課程主任� �D�r�.� �D�a�v�i�d� �M�o�s�e�-

�l�e�y特別為學生們和�8位教士安排參訪。英文佛學班講師�M�r�.� �C�a�r�l� �E�w�i�g為學生講解佛教不僅學習聞法，更重要在於修行。妙藏法師指導打坐。學生提問生活在非佛

教的家庭，應如何修行�?法師回答：三好運動及練習禪坐適合任何宗教修行。老師也特別請法師開示卍字與納粹的符號之不同。法師以大師法語書籤與學子結緣。

清潔整理�B�a�l�b�o�a� �P�a�r�k公園� � 3.28.15聖地牙哥佛光人在依宣、妙藏法師帶領下，前往全美國第一大城市公園�(�B�a�l�b�o�a� �P�a�r�k�)，進行清潔整理公園的活動。此次各分會及本地英文佛學班近�3�0

位義工參加。在佛光會所認養的� �O�l�d� �D�e�s�e�r�t� �G�a�r�d�e�n區內，到處都可看到各個戴著鬥笠拿著掃帚，揮汗如雨的佛光人身影努力清除雜草修

樹，工作�2小時後完成。在熱浪侵襲高溫下擔任環保義工，更能體會人類持續破壞環境所造成地球氣候異常變化的意義。

英文佛學班冬季學期結束� � 3.29.15英文佛學班本學期最後一堂課。禮請住持與美籍學生們座談。住持分享佛法不離世間覺需從生活中不斷地觀察、運用，才能真正體悟佛陀所說的法，進而解脫自在。學員們針對修行上的疑惑提問。提問結束後，學生們在妙藏法師引導下體會佛法與茶道。透過備茶、泡茶、聞茶

及喝茶，從中觀察每一個細微動作、思維茶的緣起法、體會每一泡茶和茶香的無常變化及透過喝茶觀身念處。

清明水懺法會� � 4.5.15為發揚慎終追遠、孝親報恩的傳統美德，啟建�2�0�1�5年「孝親報恩清明水懺法會」。住持依宣法師主法，引領信眾近�2�0�0餘人虔誠禮誦《慈悲三昧水懺》，共四支香，法會歷時六小時。信眾虔誠懇切，懺悔發願浣滌罪愆，至心頂禮罪根清，求生淨土。依宣法師開示：感謝諸佛眷顧，使我們人格昇華。禮懺讓人生更美好、更進步。願大家身體健康，蓮步增上。

英文一日禪� 4.11.15�0�4�/�1�1西方寺舉辦英文一日禪。法師應用網路傳播並在公共社區推廣文宣，不消數日學員便已額滿�3�0。法師先學員講解一般佛門行儀，一日禪修共分三支香。指導學員從調身數息基礎打坐入門、強調正確姿勢、介紹天臺六氣法、中午午齋食存五觀、飯

後經行、茶禪等所有的修行活動常提醒提起正念。法師提醒大眾手捧一碗齋飯一杯香茶，都蘊含眾緣合和。來自中國大陸的李蔓師姐表示因平日

生活庶務煩忙，心思容易散漫。一日禪修深刻體驗如何以打坐馴服煩惱。�C�a�r�l�i�t�a每星期精進聽經文法，她表示ㄧ整日禪修雖然身體疲憊，但卻增進敏銳地覺照力；禁語讓心中自我對話了了分明。

地球日� � � 4.19.15四月十九日是全世界環境保護宣傳日，聖地牙哥市特於該日在市中心的芭博雅公園以培育自然“�N�u�r�t�u�r�e� �N�a�t�u�r�e”為實踐主題，舉辦第廿五屆地球日露天園遊會。住持率領佛光會籌備多時，落實星雲大師提出環保愛地球的理念，以『環保與心保』為主題參加地球日活動。早上七點即到達公園布置攤位，除了推廣環保之主旨外，並在攤位中設置浴佛池，讓民眾了解即將到來的浴佛節意義。法師率同多名本土美籍會員參與幫忙解說，引領來賓浴佛，介紹大師的人間佛教與西方寺活動。攤位上陳列翻譯中心星雲大師著作與佛光菜根譚之精美書籤，以及寺中佛學活動資訊。

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0342015.07Buddha’s Light Newsletter of San Diego

聖地牙哥� 第�0�3�4期 佛光世紀 季刊

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龍舟點睛� � � 5.2.15西方寺法師們率佛光會理事、會員們應聖地牙哥亞太

裔聯盟之邀，前往聖地牙哥市�M�i�s�s�i�o�n� �B�a�y� ，為每年一度龍舟競賽的參賽龍舟點睛。每年端午前亞太裔聯盟所舉辦此項中國傳統活動為聖地

牙哥市甚為重視！西方寺法師於佛前為參賽團體祈福灑淨，與會者皆感受莊嚴宗教儀式。

佛誕節� � � 5.17.15西方寺暨協會慶祝佛誕節舉行浴佛法會、皈依典禮、毓麟祈福、園遊會、民俗藝術表演等一系列慶祝活動，法會活動由西方寺少女組向佛陀獻花供養揭開序幕，接著護法金剛代表獻香，接著青少年組獻果，最後由師姐們身著美麗的印度紗麗呈獻燈供養。隨後住持帶領法師、信眾誦經祝禱，舉行皈依典禮、毓麟祈福後，大眾依序恭敬浴佛。今年特別舉辦毓麟祈福，祝願小朋友從小即種下菩提種子。中午園遊會熱鬧展開，佛光人擺設的小吃攤位，來往人潮大快朵頤。活動現場舞台上，民俗藝術表演節目及獎學金頒獎儀式，吸引著許多來賓觀賞。

佛化婚禮� 5.24.15適逢西方寺《金剛寶懺》法會，隨即舉辦新人陳瓏丹

�&� �R�o�b�e�r�t� �P�i�n�s�k�i佛化婚禮。恭請住持依宣法師為其福證，並接受近百多位法會信眾的祝福。新人在住持帶領下，攜手緩緩步入大

殿，佛前許下諾言、簽定證盟。住持為他們宣讀結婚證書、並致贈佛珠。新娘表示感恩妙轉法師建議佛化婚禮的妙緣，在莊嚴佛堂接受法師和信眾祝福非常有福報，既開心又幸福。

�D�u�t�e�k� �I�n�c�.新廠房開幕典禮� 6.2.15東亞集團董事長余建強和余建業邀請住持前往�D�u�t�e�k� �I�n�c�.第五座廠房舉行落成典禮，現場有近�5�0�0名美國加州、紐約和夏威夷越緬寮僑學界參與盛事，聖地牙哥縣縣政委員羅伯茲（�R�o�n� �R�o�b�e�r�t�s）、維斯塔市

長瑞特（�J�u�d�y� �R�i�t�t�e�r）、市議員法蘭克林（�J�o�h�n� �F�r�a�n�k�l�i�n）也到場祝賀。開幕典禮結束後，與會大眾

有因緣參觀� �D�D�H� �D�u�t�e�k工廠，進一步了解工廠的操作流程。

洛杉磯協會參訪� � � 6.13.15洛杉磯協會哈崗、梵音、喜瑞都分會及南灣道場佛光會員，由輔導法師慧浩、滿弘、妙偉法師帶領，協會陳傑倫會長、魏玉盆督導等�1�0�0人分乘兩輛巴士至西方寺參訪。住持依宣法師

、副會長周浩明、許雪惠及佛光會員於門口熱烈歡迎。大殿禮佛完畢，法師以平安天燈吊飾結緣。流通處法師精選各式佛教文物

，吸引參訪大眾紛紛請購。下午兩點歡欣趕赴聖地牙哥最大的公園。

助念告別佛事� � � 6.13.15佛光會理事林麗玉師姐高齡�9�6歲母親往生，西方寺法師們前往助念告別佛事。麗玉師姐每年統籌浴佛前素食義賣，廣結善緣，熱心參予會務，理事會員們�4�0多人前往助念佛事。

三好兒童夏令營� � � 6.20-21.15第十一屆「�2�0�1�5佛光三好兒童夏令營」，近�5�0位兒童參加。今年的主題「未來與希望」以主題卡通電影「�B�i�g� �H�e�r�o� �6」內容設計活動，教導小學員們要行三好

。妙藏法師代表常住於開營典禮期勉小學員們在兩天當中好好學習及

全心參與活動。�D�a�n�i�e�l� �L�e�e擔任值星官，活動設計由�A�m�b�e�r� �C�h�a�u和�R�a�c�h�e�l� �H�s�i�e�h擔任總策劃。寓教於樂的活動內容涵蓋破冰遊戲，電影欣賞及討論。美勞製作包括藉由用塑膠瓶子弄成撲滿來提倡環保概念及用�m�a�r�s�h�m�a�l�l�o�w做�B�a�y�m�a�x。尋寶活動當中的遊戲讓小朋友培養省水、回收的習慣及學習團隊精神。法師為小學員們講佛陀一生的故事，體驗一分鐘打坐，並介紹佛門四威儀。次日下午三點舉行結營典禮以及成果展示。各隊分別表演隊呼後，由佛光會聖地牙哥協會副會長周浩民頒發結業證書。佛光三好兒童夏令營在大家依依不捨互道再見中圓滿結束。

Universal Shinning of Buddha’s Light - The Sacred Reunion

The separated 1,459-year-old jade Buddha statue was reunited after 18 years in a ceremony on Saturday (May 23) at the Fo Guang Shan Monastery in Kaohsiung in Taiwan. The Buddha's head and body will not be glued at the reunion ceremony in order to protect the cultural relics, according to the State Administration of Cultural Heritage.

The ceremony not only celebrated the reunion, but also welcomed the returning of the stolen Buddha statue. Li Xiaojie, director of the State Administration of Cultural Heritage, China, exchanged certificates with Master Hsing Yun, founder of Fo Guang Shan Monastery, and gave him a calligraphic scroll as a gift at the ceremony. According to an agreement between Taiwan and the Chinese mainland, the whole statue will be sent back to the mainland next spring and preserved in the Hebei provincial museum, after the reunion of the statue's head and the body in Taiwan, and a three-month exhibition tour across the southeast China island. The sculpture, made of white marble, dates back to the North Qi (550-557) of South and North Dynasties. It was originally worshiped in north China's Hebei Province, where the Buddha's head was stolen in 1996. Master Hsing Yun decided to donate the head back to the mainland in 2014.Five Weekends Mindfulness Retreat at Hsi Lai Temple, Los Angelesby Maya Ovando For the first time, Hsi Lai Temple in Los Angeles, CA began a five weekends Mindfulness Retreat open to the outside public. I had the great opportunity to be one of the first participants at the retreat out of fifteen classmates. The five weekends included a schedule of events starting at 6am with chanting in the Buddha Hall, meditation classes, tai chi exercises, Humanistic Buddhism classes, tea chan, a lecture from Dr. Lancaster a professor of Religious Studies at UC Berkley, volunteering duties in the garden and the kitchen hall. This was not just a sitting meditation weekend but a schedule full of activities practicing

silence, and being mindful of the present moment by becoming aware of our thoughts and actions. These practices were tools that would become beneficial in our daily hectic lives. The common theme that we all learned to understand about ourselves was what is the meaning of Illusions, Attachments and Suffering and how it affects us. How do we let go of such things when they are ingrained in our daily lives? To break bad habits we must create new positive habits. These bad habits are our addictions that have been creating suffering in all of us. When we learn to let go of attachments we are able to experience moments of peace and joy that can be missing in our lives. On our first day, the temple had meditation clothing for us to wear. We had to put away our modern clothes, cell phones, no use of computers, makeup, jewelry, perfumes/cologne. We were completely stripped of our identity? Or were we really? Are these superficial things actually our identity or Illusions? The hardest thing to fathom is when we lose or are stripped of everything that is influenced by our modern society we feel naked. Daily mindfulness practice is about not letting our minds being controlled by these outside illusions that cause us fear and eventually leaving us empty. Setting time aside to practice mindfulness and meditation will help us get back to our roots and a clear healthy mind. Once we left behind our personal clothing and material items, the second biggest challenge my classmates and I faced was dealing with many mental Attachments that were causing much suffering in our lives. Attachments had become our addictions. No one wants to face or ask themselves the questions why are we so attach to jealousy, possessions, anger, hatred and other aspects that cause us great pain. If we do not face and ask the questions of what is causing us much suffering then we are just sweeping these painful attachments under the rug. Eventually, these same problems will keep cycling back over again until we eventually face them. The universe somehow has a way of reminding us to solve these problems or face more consequences. The importance of silence and meditation that we practiced over these five weekends was to calm our minds of anxiety and rumination. Until we are able to

(continued on page 8)

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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

0342015.07 Issue

Buddha’s Light Newsletter

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0342015.07Buddha’s Light Newsletter of San Diego

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�

兩岸聯手保存文物「金身合璧」創歷史新頁� 睽違近�2�0年的河北幽居寺釋迦牟尼佛佛身與佛首，�5月�2�3日終於在佛光山重逢，當金身合璧那一刻，許多人落下感動的淚水。佛光山開山星雲大

師特別題寫「金身合璧兩岸情，佛光普照一家親」楹聯，高懸會場；中華文物交流協會會長勵小捷也稱許這是兩岸共同見證文物回歸的壯舉。佛身

與佛首重逢的關鍵時刻，為兩岸攜手維護中華文化遺產，寫下歷史新頁。� 「金身合璧‧佛光普照」河北幽居寺佛首捐贈儀式，在佛光山大雄寶殿舉行，雖大雨滂沱，但眾人慶幸普降的甘霖一解南台灣缺水之苦，來自各地的諸山長老、各界人士、功德主、護法信徒等萬餘人，無人走避雨勢，虔誠在現場迎接這歷史性的時刻。� 在鐘鼓齊鳴聲中，三信家商樂旗儀隊、佛光山大慈育幼院鼓隊為活動揭開序幕，在獻供隊伍之後，�8名來自澳、非、亞洲不同國籍的佛光山法師，扛著承載佛首的寶轎緩緩前行，由佛光山住持心保和尚、佛光山退居和尚心培和尚和佛光山副住持慧昭法師帶領法師群護送，從華藏玄門踏著莊嚴步伐穿越成佛大道，走進壇場，穿過紅絲絨帷幕，等待與佛身合璧的時刻。現場人士雙手合十，默念佛號，眼光緊緊隨著寶轎移動。� 伴隨著佛光山叢林學院的〈讚佛歌〉旋律，國際佛光會中華總會榮譽總會長吳伯雄、海峽交流基金會董事長林中森、心保和尚、妙士法師、震旦集團董事長陳永泰、河北省文物局局長張立方等人，共同為金身揭幕；星雲大師和勵小捷則為佛首揭幕。當帷幕拉起那一刻，只見佛首高懸金身正上方，宛如釋迦牟尼佛正以淡淡微笑，垂眸凝視天下蒼生。眾人虔誠禮拜，瞻仰復原的佛像，百感交集。� 國際佛光會中華總會榮譽總會長吳伯雄表示，大師領導全球佛教徒做了許多意義重大、影響深

遠的大事，回首兩岸關係�6�0年，從砲火相向到今日的和諧往來，大師運用佛教的大智慧、大慈悲，在兩岸散播人間佛教的種子，功不可沒。今日佛像身首合一的盛事，可讓兩岸心連心的文化交流更加落實。� 「這是兩岸攜手辦喜事」，海峽交流基金會董事長林中森說，透過金身合璧善舉，為實踐保存文物、重視文明的普世價值，提供最好的示範。他強調，佛教的慈悲與智慧，在淨化人心社會的同時，也促成兩岸交流，共享和平紅利，尤其大師推動「三好運動」，影響遍及兩岸，讓世人看見中華文化的軟實力。� 勵小捷致詞表示，在與大師共同為佛首揭幕的瞬間，心中有異常深刻的體悟，他發現這尊�1千�6百年歷史的釋迦牟尼佛合璧金身，不再只是供觀賞研究的文物或藝術品，而是代表可喜可賀的善行，足以「走進兩岸僧俗大眾心間，寫進兩岸文物交流史冊」，他也向促成其事的所有人士與單位，表達由衷敬意與謝意。� 勵小捷指出，大陸國家文物局�2�0�1�1年與佛光山簽訂「�5年合作計畫」，�3年來每年都舉辦一次以佛教藝術為主題的展覽，至今已累積�3�0�0萬參觀人次，創造了兩岸文物博物館交流的亮點。尤其金身合璧讓兩岸共同見證文物回歸的壯舉，期待雙方繼續加強文物交流，共同促成流失海外文物早日回家，讓中華文化之樹枝繁葉茂。� 為了這樁河北幽居寺佛身來台與佛光山佛首合一的創舉，星雲大師特別題寫「金身合璧兩岸情，佛光普照一家親」楹聯，高懸會場。大師致詞時說明創作此聯的靈感，一則�2�0�0�2年迎請西安法門寺佛指舍利來台時，出現�5�0�0萬人跪地迎接盛況，讓他發現在佛陀感召下，世人可以不分你我，大家一家親；再則大陸國家主席習近平今年（�2�0�1�5）在博鰲論壇上，反覆提出「生命共同體」主張，而這場� 〈下轉第二頁〉

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聖地牙哥� 第�0�3�4期 佛光世紀 季刊 聖地牙哥� � � � 第�0�3�4期 0342015.07 季刊

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 92116sandiego@ibps.orghttp://www.hsifangtemple.org

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※� �1�0�/�4�/�2�0�1�5� �(日� �S�u�n�.�)� � �9�:�3�0�a�m�-�1�2�:�3�0�p�m� � � 大悲懺� � �G�r�e�a�t� �C�o�m�p�a�s�s�i�o�n� �R�e�p�e�n�t�a�n�c�e� �S�e�r�v�i�c�e

Birthday Stars

� � � � 生日快樂

�7月份‧�J�u�l�y周楊柱� � 馬定山� � 王星星� � 馬秀君� � 洪敏修� � 顏意婕� � 朱嘉禎

陳財基� � 林凡鈴� � 賈大瑩� � 王美娥� � 林務旋� � 劉美玉� � 林月英

夏珊妮� � 林昱辰� � 韋慧齡� � 林潔儀� � 郭桂忠� � 蔡世芬� � 林隆福

周冠生� � 桑瑄鎂� � 李季頻� � 林隆成� � 楊倩倩� � 周照桂� � 胡荷

陳俊寶� � 白麗虹� � 朱永宏� � 林宗群� � 方維珊� � 劉飛鹿� � 林勤經

黃世榮� � 徐漢鐘� � 許俊煌� � 譚洵慧� � 余鳳玲� � 余繼良� � 錢昭榮

吳玲琪� � 蔡路凱� � 續易行� � 蔡瑞莊� � 郎龍龍� � 陳兆洪� � 龍熙平

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