俗謂︰「好的開始是成功的一半。」凡事在開始的時候，立定一個正確的方向努力向前是非常重要的。例如，同樣是學佛修行，目的在開悟見性，有的人朝著聲聞道的方向趣入，有的人朝著菩薩道的方向趣入，二者的結果就有很大的差別。「方向」既是如此重要，今天我們就來談談佛光會的四個方向︰
(一) 從僧眾到信眾︰僧，有形象僧，有勝義僧。出家僧眾住持正法，固然被稱為僧寶，如果在家信眾心在佛道，身行佛法，又何嘗不是勝義僧呢？例如︰在經典中，維摩居士挺身而出，喝斥小乘行人不達實相；勝鬘夫人自說大乘法門，闡釋如來藏義；寶錦龍女不卑不亢，與文殊菩薩暢論空義；月上童女凌空說法，破眾貪欲。在歷史上，斐休宰相為圭峰宗密之著述撰寫序文，迎黃檗希運於宛陵共論禪道；耶律楚材以柔輔政，以慈止殺，使萬千生靈免於塗炭之苦；楊仁山成立金陵刻經處，講學於祇洹精舍，開中國近代佛學之風；呂碧城將佛經譯為英文，斥資流通，乃佛法傳入歐美的功臣之一。凡此可見在家信眾之中，不乏才幹之士，國際佛光會成立的主要目的，就是要將全球廣大的在家信眾組織起來，予以培訓，使他們也能發揮一己的力量，擔負弘法大任。我深信，僧俗二眾若能合作無間，相輔相成，則猶如超人同運雙臂，大鵬高展雙翼，必定可以將佛教帶入更高更遠的境界。
(二) 從寺院到社會︰過去的人想要聽經聞法都必須到寺院裡去，沒有寺院的地方鮮有佛法可言，因此我們在世界各地成立佛光會，期使全球每個角落都能佛光普照，法水長流。佛光會員除了以當仁不讓的決心，在各地開疆拓土，遍撤菩提種子之外，更應深入本土社會，參與淨化人心的工作。
只要我們有心，不但國家會堂、公園廣場、十字街頭、學校教室可以作為弘法的道場，乃至廠房車庫、監牢獄所、家庭客廳、公司行號都可以成為佈教的講堂。希望各位會員都能同心同德，將我們的家園建設成佛化的社會。
(三) 從自學到他學︰過去農業時代，交通不便，想要研究佛理，大部分都只能靠自修閱讀，所以為了求法，善財童子不惜千辛萬苦，南巡參學，遍訪五十三位大善知識；玄奘大師冒著生命危險，西行取經，走訪百餘個國家；年高八十的趙州禪師翻山越嶺，一介女身的無盡藏尼踏破芒鞋。他們刻苦求道的精神是我們學習的榜樣，不過現代科技進步了，人類彼此之間往來頻繁，我們可以更有效率地取擷佛法真理，況且成就獨覺果位不但屬於少例，也不符合一般人的根性。所謂「獨樂樂不如眾樂樂」，像《楞嚴經》中，佛陀集合二十五位菩薩、聲聞，共論圓通法門；《圓覺經》中，十二位大士聚集一堂，與佛陀問答圓覺妙理，凡此均令在場眾生悉發無上道念。所以我認為︰參學不僅應該「向他學」，還必須「助他學」，各位佛光會員可以成立讀書會、研究會、討論會、座談會，邀請法侶道友，互相切磋，或者自己做不請之友，為人講說，以期教學相長，自他二利。
(四) 從靜態到動態︰昔日佛教的弘傳方式，崇尚參禪打坐、念佛觀想，這固然是個人修持上不可或缺的訓練，但太過注重的結果，使得許多人誤解佛教是一個消極避世的宗教。
其實佛教有八萬四千種法門，早期弘傳教義的方式不但積極入世，也非常活潑；像佛世時，即以歌詠讚唄傳法給跋提比丘、優波利尊者、目連、阿難、難陀、婆耆舍等人；佛陀每次說法前，也總是發出各色毫光，並以各種悅耳的音聲，讓聽眾見聞歡喜，而天龍八部也紛紛奏樂散花，一面表示禮敬，一面助長聲勢；每天清晨，佛陀與諸弟子都藉著托缽乞食，深入民間，為眾說法；西元二世紀，馬鳴菩薩、戒日王甚至自編佛舞、佛劇，請人演出。宋朝理學家朱熹曾說︰「問渠哪得清如許，為有源頭活水來。」止水固然可以看清自己的本來面目，流水順勢俯衝，遇石則轉，在動中凝聚力量，在動中隨緣任運，不是更能發揮生命的活力嗎？
所謂「法輪常轉，佛日增輝」，法輪要經常轉動，佛教才能興隆，尤其在今天這個注重聲音、色彩的世界裡，我們更應該動員大家一起共修、巡訪寺院、朝山禮佛、聽聞佛法。此外，我們還可以動員大家舉辦園遊義賣、發起聖歌表演、舉行素食比賽、成立各種球隊。
古德說︰「天行健，君子以自強不息。」宇宙間，春夏秋冬、生老病死、成住壞空、開花結果，哪一樣不是在動中展現生機？在動中自我更新？希望大家把握「動」的契機，將大家動員起來，行菩薩道，將佛教帶動起來，光照普世。
(五) 從弟子到教師︰社會上，一般的機關行號都會就員工的工作年資、業績表現給予升遷的管道，但是在佛教界，在家信眾儘管皈依多年，學養深厚，卻只能以弟子自居，無法提升地位。為打破這種不平等的現象，佛光會特地建立檀講師制度，凡符合條件者，經由總會審核後，均頒以檀講師、檀教師、檀導師資格，期使有德有能者都能從弟子提升為老師。
宇宙何其浩瀚！唯有僧俗二眾同心協力，弘揚法義，才能廣度三千世界的四生九有。所以在佛經裡，佛陀經常讚歎衛法護教不遺餘力的善男信女、天兵神將，乃至傍生異類、閻羅鬼王，授記他們將來得以悟道成佛，普度眾生如恆河沙，這無非是一種肯定成就的鼓勵。觀音、彌勒、文殊、普賢經常遊走四方，弘法利生，所以大家尊稱他們為「大士」，「大士」就是導師之意。希望大家都能見賢思齊，不斷充實自己，研究佛學，好好把握機會，考取檀講師、檀教師、檀導師，共同為弘揚佛法而努力。
(六) 從本土到世界︰佛教向來沒有地域觀念，我們的教主釋迦牟尼佛每逢說法，非以一地、一國為對象，說到地方就是三千大千世界，談到聽眾就說十方一切眾生，甚至佛陀涅槃以後，舍利還分到八個國家。《維摩詰經》中，眾香佛國香積如來以香缽盛滿香飯，遣九百萬菩薩來詣娑婆世界，供養釋迦牟尼佛；《阿彌陀經》裡，極樂世界諸上善人每日清旦，各以衣祴，盛眾妙華，供養他方十萬億佛……，凡此都說明了佛教是一個極具世界宏觀的宗教。所以，我們設立國際佛光會，就是希望大家能從本土的佛教擴展開來，與世界各地的佛教互通訊息，合作無間，期使每一地與每一地之間的佛教都能如梵網寶珠一樣，交相輝映，光照大千，讓一切眾生都能共沐在佛陀的慈光之中，於無上菩提道永不退轉。
佛光會的方向是從僧眾到信眾，從寺院到社會，從自學到他學，從靜態到動態，從弟子到教師，從本土到世界，所謂「苟日新，日日新，又日新」，我希望大家都能從傳統的窠臼中跳脫出來，迎向嶄新的未來，共建美好的佛國！
The Direction of the BLIA
“A good beginning is the first half of success.” This saying itself is a good place to begin this topic. Whenever we start to do something, we should have a clear idea of what our direction is. This clarity makes us efficient, as it facilitates realization of our goals. Different direc- tions lead to different goals. For example, all Buddhists have as their final goal complete enlightenment in their inherent Buddha nature. However, some Buddhists take the Sravaka path, while others take the bodhisattva way. From the outset, their directions are different, and thus in the end, their accomplishments are quite different as well. If our direction is correct, and we clearly understand what it is, we will be almost certain to accomplish what we have set out to do. In the next four sections I will discuss the direction of the BLIA in some detail.
From monastics to lay followers
There are formal monastics who wear robes, and there are people who in their hearts are “monastics.” Monastics who wear robes are people who have dedicated their lives to preserving and upholding the true Dharma. People who are “monastics” in their hearts are people who take the teachings of Sakyamuni Buddha into their homes and into the world around them.
There are many examples of people who are “monastics” in their hearts in the Buddhist sutras.
Vimalakirti was renowned for his excellent practice and for his ability to perceive errors in the views of some of the Buddha’s monks. Srimala was very successful in preaching the truths of Mahayana Buddhism. The Dragon Girl was so even-minded she was able to converse with Manjusri on the subject of emptiness.
Yelu Chucai (1190-1244) was so versed in Buddhism he was able to impress the emperor with his compassion, and thus, prevent the deaths of many people. Lu Pi-ch’en (1886-1946) traveled in Europe and America to preach the Dharma and translated many sutras into English. Charles Luk (Lu Kuanyu, 1898-1978) was an accomplished Chan practitioner and an excellent translator of Chinese Buddhist texts into English.
From these examples we can easily see that many lay followers possess as much talent and dedication as monastics. The BLIA was founded with this sort of dedicated lay follower in mind. By organiz- ing lay followers all over the world, success in spreading the Dharma to all sentient beings is assured. With many hands brought to the task, we cannot fail. I very deeply believe that monastics and lay followers working together form a body that is both strong and agile. These two groups can become like two wings of a phoenix, and when they work harmoniously together, there is no place where they cannot fly and no distance they cannot cover.
From the temple to society
In the past, many Buddhists believed that Buddhism only could be practiced in temples. Without temples, they thought, there could be no Buddhism. Since temples provide focus and stability to Buddhist communities, there is some truth in that belief. However, since
Buddhism is properly practiced in the heart, there is also much falsity in believing that Buddhism must have temples to survive.
The BLIA was founded to encourage the formation of Buddhist communities around the world and to give them something larger to belong to. By uniting Buddhists from all over the world, we will lend strength to each of them. By bringing Buddhism into the societies in which we live, we will empower ourselves as we encourage others.
One of the most important duties of the BLIA is to spread Buddhism beyond the doors of the temple proper. We do this in a large way by being an international organization, but we also do this in a smaller way by practicing Buddhism in all areas of our lives. In both of these ways, the BLIA and its members will bring about a solid expansion of Buddhism across the earth. We will take Buddhism out of the temple and plant it in homes, factories, schools, prisons, and hearts everywhere.
From study to teaching
In agricultural societies of the past, transportation was slow, so most students of Buddhism were forced to do much of their study on their own.
Examples of the difficulties faced by Buddhists in the distant past abound. Sudhana endured bitter hardship to travel throughout southern India in search of teachers. Xuanzang walked from China to India to study Buddhism and to bring Buddhist sutras back to China. At the age of eighty, Zhaozhou still was walking arduous mountain trails in search of new teachers. Wu Ch’ing-tsang, similarly, wore out her shoes in her efforts to study the Dharma.
These people, as well as many others not mentioned here, are excellent examples for all of us to emulate. Fortunately, most of us no longer have to endure so much physical hardship in our study of Buddhism, but if we can learn something of the commitment and dedication to truth that these great practitioners evinced, both the world and our own practice will be well served. If we apply that kind of energy to what is available to us today, there will be nothing that can stop us from penetrating the deepest truths of Buddhism.
All of the people mentioned above endured physical hardship and months of loneliness to further their studies. It is important to remember, though, that they endured these trials for the sole purpose of being with people. They progressed in their learning because they knew they needed to learn from others.
Very few people make progress in Buddhism entirely on their own. Most of us need other people to give us new ideas and fresh perspectives on our studies. There is a saying that applies here, “The happiness one feels when alone is never as great as the happiness one feels when in the company of others.” The Lankavatara Sutra makes this point as well when it describes an assembly of twenty-five bodhisattvas and sravakas who together discussed and penetrated the deepest levels of the Dharma. In the Complete Enlightenment Sutra, twelve people discuss enlightenment with the Buddha. Many in the audience that was privileged to hear their discussion came away with a profound understanding of the Buddha’s teachings.
There are really two lessons here. The first is we need others to help us learn. The second is others need us to help them learn. As we recognize our debt to others, we should also recognize our respon- sibilities toward them. We need them, and they need us. Since all of life is interconnected, it should be no great surprise that our practice of Buddhism must also be interconnected with the practice of other Buddhists. It is for these reasons that I strongly recommend that each and every BLIA chapter do its utmost to create discussion and study
groups. Talk to each other. Help each other. Don’t just read a few books and wander around with a cloud in your mind. Share yourself with others and expose your understanding to them. If they are reluctant to talk, start the discussion yourself. This is one place where being an “uninvited friend” will do both you and others much good. Speak, teach, share yourself with an open mind, and everyone will benefit.
From tranquility to action
In the past, most Buddhist practice was characterized by long medita- tion sessions, chanting, and religious contemplation of the Buddha’s name. These techniques are very important foundations for individ- ual practice, but if they are overemphasized they can lead us into a self-serving way of life that has little to do with the bodhisattva vow. An overemphasis on these techniques has also caused many non-Bud- dhists to believe that the teachings of Sakyamuni Buddha are pessi- mistic, and that he advocated complete withdrawal from this world.
The truth is Sakyamuni Buddha taught 84,000 ways of overcom- ing delusion. After his enlightenment, the Buddha lived among a community of monks, and with them he traveled all over northern India bringing his message to all who would listen. When the Buddha preached, he often used melodies and musical instruments to help his listeners understand and remember what they had heard. And when he spoke, colorful lights shone from his body and eyes, as the wonderful sound of his enlightened voice graced the ears of everyone present. The eight kinds of divine beings scattered flower petals over him. They did this to show their respect for his words and to arouse his audience to even greater attentiveness.
We find these beautiful descriptions of the Buddha in the sutras.
As we read them, it is important to remember that one of the most
important aspects of these representations is that they show how much emphasis Sakyamuni Buddha placed on actively preaching the Dharma to as many sentient beings as he could, and how much emphasis he placed on making the Dharma appealing and understandable.
Asvaghosa (100-160) and Siladitya (7th Century) composed dances, and they wrote Buddhist poems and plays to make Buddhism appealing to a large number of people. Zhu Xi(1130-1200) of the Song dynasty once said, “If you ask how a stream can be so clear, it is because there is running water at its source.”
It is easy to see your original face in still water, but doesn’t running water express the vitality of life even more as it surges over rocks and bubbles through crevices, twisting and moving in perfect conformance with the conditions of nature?
Remember the saying, “As the Dharma Wheel turns, Buddha’s light is made splendid.”
The Dharma Wheel must turn for Buddhism to continue flour- ishing. We live in an age now where people expect bright colors and wonderful sounds. We should not turn away from these qualities that characterize our age so much. We should, instead, encourage people to sing and perform, to play games together, to visit places together, to brighten their temples and unashamedly proclaim the joy they find in Buddhism.
The ancients used to say, “heavenly bodies move constantly, a sage should strengthen himself without ceasing.”
The universe is characterized by motion and change. The seasons come and go, the sun rises and sets, the stars turn in the sky, people are born, then they grow old and die. Flowers bloom and fall. Is there anything anywhere that does not move and change?
I hope all members of the BLIA will consider how important it is for us, too, to move and change. The bodhisattva Way is a way that must be filled with activity. It is a way that requires each of us to be willing to adapt actively to changes in the world, as we constantly seek out new ways to make Buddhism as vibrant and responsive as it should be.
From disciple to teacher
In most professions all over the world, people receive promotions according to their experience and the time they have given to their work. In Buddhism, however, a layperson generally remains nothing more than a layperson for his entire life.
Since so many Buddhist laypeople do so much for Buddhism, and since so many of them are so talented, the BLIA provides ways for them to express their learning and share their abilities with others. We have created three very important positions within the BLIA. These are the positions of lay instructor, lay teacher, and lay preacher. These positions are open to all BLIA members who have demonstrat- ed a sufficient knowledge of Buddhism to be able to perform the duties required of them.
It’s a big world! Only through dynamic cooperation between sangha and lay followers will ever be able to spread the Dharma to all who have a need of it.
The Buddha himself encouraged “good men and women” over and again. He often praised all protectors of the Dharma, heavenly soldiers, and even demon kings who were willing to work for the good of sentient beings in this truly huge universe in which we live.
The Avalokitesvara, Manjusri, Samantabhadra and Maitreya bodhisattvas work tirelessly for the sake of all sentient beings. For this reason, they are called the “Great Teachers,” and everyone who knows of them praises them for their commitment and compassion.
I hope all members of the BLIA will look to these great bodhisattvas for inspiration. When we advance in our studies of Buddhism, we gain something we can share with others, and when we share our knowledge, we share something more valuable than gold.
The positions of lay instructor, lay teacher and lay preacher are open to all who qualify for them. I encourage everyone who feels a calling for this kind of work to make the extra effort needed to bring their knowledge to the service of others.
From the local to the global
Buddhism has never been restricted to a single place. Our root teacher Sakyamuni Buddha never preached only to one place, or to one kingdom, or one country. He always included the entire universe whenever he spoke.
The Vimalakirti Sutra describes nine million bodhisattvas coming from all over the universe with offerings of scented rice for Sakyamuni Buddha.
The Amitabha Sutra describes how beings in the Pure Land arise every morning to make offerings of beautiful flowers to all Buddhas in the universe.
Buddhism is a religion that belongs to all sentient beings no matter who they are or where they are. No one should ever be left out of the circle of our compassion.
As the BLIA continues to grow and become more active, I hope that all of our members will appreciate the importance of cooperation and unity in everything we do. As we ourselves draw closer together, the energy we create will radiate to other parts of the world where Buddhism has not yet had the chance to flourish.
Our basic commitments are made in our local areas, but our funda- mental concerns always should be with all sentient beings everywhere. The direction of the BLIA should proceed from monastics to lay followers, from the temple to society, from self-study to teaching, from tranquility to activity, and from our local areas to the whole world. Every day is a new day, and all of us should try to improve ourselves every day. I hope all members of the BLIA will succeed in achieving this kind of understanding. We must free ourselves from the restrictions of our traditional societies as we dedicate ourselves to the improvement of life everywhere.