1997 -- 圓滿與自在

1997 -- Wholeness and Freeness

Keynote speech given at the 6th BLIA General Conference,
Hong Kong, 1997

各位貴賓、各位來自世界各地的佛光會會友們：

承蒙佛陀的光明和慈悲，讓我們聚集在世界聞名的「東方之珠」- 香港，召開國際佛光會第六次世界會員代表大會，實感無比欣喜。

由於港人的勤奮努力，香江經濟繁榮、訊息快速、社會進步、人才輩出，不但居亞洲之首，而且一直是國際金融、航運、旅遊、資訊、貿易、輕工業的中心，也是世界上最開放的自由港口，尤其今年香港的回歸不但使得兩岸三地的華人感到揚眉吐氣，更讓居住在全球的炎黃子孫倍覺歡欣鼓舞，我們在此地舉行九七回歸後首次佛教的盛會，可說是意義非凡。如果港人能夠將「圓滿自在」的真諦灌輸在生活當中，散發到全球各地，相信香港的未來及世界的前途都會更加幸福美好，所以我們今天在此以「圓滿自在」作為大會的主題，可說是最貼切不過了。

「圓滿」，是最自然、最完美的意義；「圓滿」，是人們最嚮往、最欣羨的境界，像花好月圓、子孫滿堂、福祿壽全、白璧無瑕等等都是用來頌揚圓滿的辭句。但是在現實生活中，往往有許多不圓滿的時候，像人間的悲歡離合、生命的苦樂無常、感情的愛恨恩怨等等，都有如日之升沉起落、月之陰晴圓缺，總為吾人帶來諸多遺憾。

說到「自在」，像鳥雀飛空、游魚戲水，古往今來皆被人們所禮讚謳歌。無苦無惱的解脫，無憂無慮的自在，多麼令人神往！但當今的社會，治安益形惡化、家庭成員不睦、政經局面動盪、人際缺乏共識、資訊紛至沓來、異說擾亂人心、物慾強烈誘惑……，更讓人感到身不自在，心不自在，處處都不自在。

在佛教裡，無餘涅槃滅除動亂、常樂我淨的境界是何等的清淨圓滿！諸佛菩薩遊諸國土、度脫眾生的情景是何等的自由自在！我們應如何在生活中體證人間的圓滿自在呢？

茲先從心意的包容說到人間的圓滿自在，略提出八點意見，供大家參考：

一、從心意的包容到人間的圓滿自在：

世界之大，人、地、事、物各有不同，如果胸懷褊狹，排斥異己，自然就會左右碰壁，諸事不順。像中國的歷史名人項羽，武功蓋世，本有勝算之望，但因疑嫉成性，反而錯失天下；而劉邦因氣度恢宏，禮賢下仕，故能運籌帷幄，決勝千里。戰國時代，楚人懶於耕種，收成不佳，憤而挑釁，越界破壞梁國的作物，梁大夫卻不以為忤，反命百姓為楚國翻土施肥，結果化干戈為玉帛。佛陀在世時，十大弟子各有特長；佛陀滅度後，部派學說百家爭鳴。及至佛教東傳，中國八宗兼弘，開出異花奇葩；禪門一花五葉，子孫綿延不盡。俗謂：「大海能納百川，故能成其大；高山不辭細壤，故能成其高。」佛教裡「心包太虛」、「一念三千」的主張更言簡義賅地說明了包容的精義。在這個世間上，花紅柳綠，型態互異，鳶飛魚躍，各顯神通，惟有包容，才能贏得有情有義的人生，惟有包容，才能享受有喜有樂的人生；惟有包容，才能擁有圓滿自在的人生。

二、從生活的知足到人間的圓滿自在：

人生最大的毛病便是貪慾不息，得一望十，得十望百，結果上焉者眾苦煎迫，身心交瘁；下焉者人格墮落，遺臭萬年，真是何苦來哉！《遺教經》云：「知足之法，即是富樂安穩之處。」又說：「知足之人，雖臥地上，猶為安樂；不知足者，雖處天堂，亦不稱意。」「不知足者，雖富而貧；知足之人，雖貧而富。」像顏回居陋巷，簞食瓢飲，卻不改其樂；顏斶以婉言拒絕齊宣王賜予的高官厚祿，「晚食以當肉，安步以當車，無罪以當貴，清淨貞正以自虞。」後人稱讚他：「歸真反璞，終身不辱。」大迦葉尊者塚間修行，樹下一宿，佛陀甚至分半座給他以勉其苦行；弘一大師「鹹有鹹的味道，淡有淡的味道」，古聖先賢因為具有少欲知足的修養，所以能超然物外，悲天憫人，以無為有，法喜無限。因此知足是富貴，知足是擁有，知足是圓滿，知足是自在。無，不是沒有；無，才能享有無量無邊的法界，擁有無數無量的眾生；無，才能對五欲不拒不貪，對世間不厭不求。甚至諸佛菩薩為了度脫有情，福利社稷，發出「知足常樂，能忍自安」的至理名言，在任何五濁十惡的環境中，都能安之若素，視為淨土。在此希望所有的佛光會員們都能效法前賢，以清貧知足的修為來體驗世間的圓滿自在；由知足常樂的行證來建設圓滿自在的生活。

三、從人我的平等到人間的圓滿自在：

世間一切本是圓滿，本來自在，但因一念無明，顛倒妄想，產生上下、來去、有無、生滅、大小、內外、善惡、智愚等對待的觀念，以致於自他之間紛爭不斷，彼此之間對立加深，群我的衝突頻仍，事理的矛盾不已，種族之間仇恨增加，國際之間戰亂擴大。近代法國革命提倡自由，美國獨立主張民主，凡此無非是為了爭取人我的平等，人我的圓滿自在；孫中山先生發動革命，推翻滿清，所提出的口號，也是希望世界各國以平等之心待我之民族。其實，佛教在二千五百多年前，早已有「情與無情，同圓種智」、「無緣大慈，同體大悲」的主張，凡此不但開啟自他平等的濫殤，更是宇宙中最徹底的平等主義，像佛陀組織教團，「江湖溪澗，流入大海，同一鹹味，四姓出家，同為釋氏」的平等宣言，觀世音倒駕慈航，地藏王地獄救苦，常不輕禮敬一切眾生，睒子菩薩愛惜山河大地，乃至聲聞羅漢遙拜八歲龍女，鳩摩羅什與盤頭達多大小乘互相為師，維摩居士酒肆說法，挑水和尚與乞丐為伍等等，都為平等的真義寫下最佳的註解。其實貴賤平等就是人格的尊重，自他平等就是你我的融和，希望本會的會友們都能珍惜生命，效法前賢，發四弘誓願，行慈悲喜捨，過正道生活，給生者安樂，予死者希望，此即所謂的六度萬行，了生脫死，茍能有如此平等大願，人生又何能不圓滿自在呢？

四、從處世的般若到人間的圓滿自在：

常聽人慨嘆「在這個世間上，做事難，做人更難。」其實這是因為我們沒有般若慧心，待人接物不夠圓融所致。什麼是般若呢？明理隨緣是般若，靈巧通達是般若，轉識成智是般若，證悟真如是般若。有了般若，我們就能認識到眾生本是一體，從而發心立願，利己利人，達己達人，培養圓滿自在的因緣；有了般若，我們就能認清森羅萬象皆為空性，從而安住身心，隨緣不變，不變隨緣，得到圓滿自在的妙用；有了般若，我們就能夠遠離顛倒夢想，捨去妄念分別，從煩惱無明中跳脫出來，走向圓滿自在的光明大道；有了般若，我們就能夠泯除人我對待，統一差別矛盾，從人我是非中超越出來，開創圓滿自在的燦爛人生。所以，般若不必外覓，因為般若就是從我們真如自性中流露出來的智慧方便；般若也不必遠求，因為般若就在我們日常生活的行住坐臥當中體證。在《金剛經》開頭的經文裡，我們可以看到佛陀在語默動靜之中，時時刻刻都散發出無限的般若風光，像著衣持缽即手中放般若光，托缽乞食即身上放般若光，洗淨雙足即腳上放般若光，敷座而坐即通身放般若光，弘法利生即口中放般若光。其他如雲門的「胡餅」、趙州的「喫茶」、大珠的「饑來吃飯睏來眠」，龍牙的「掃地煎茶及針罷，更無餘事可留心」等等無一不是般若放光的妙用。希望大家都能珍惜自己心中無價的寶藏，將般若運用在做人處事上面，讓世間的一切都能達到圓滿自在的境地。

五、從社會的安定到人間的自在：

今天的社會，槍枝、毒品、色情、暴力等問題日趨嚴重，人民生活其中，惶恐不安，無法安居樂業，遑論擁有圓滿自在的人生，但看私下抱怨人心不古者有之，走上街頭持牌抗議者有之，我覺得這些都不能真正解決問題，因為社會和個人有密不可分的關係。中國成語中所謂「覆巢之下無完卵」「皮之不存，毛將焉附？」「脣亡齒寒」等等都是用來形容社會安定的重要性，所謂「社稷安危，人人有責。」我們應該人人做警察，伸張公理，提倡正義；人人做義工，守望相助，互相扶持；人人做善人，服務奉獻，勸人為善；人人做良民，奉公守法，盡忠職守。惟有社會安定了，大家才能生活得圓滿自在。自今年五月起，國際佛光會中華總會在台灣各地推出一連串的「慈悲愛心列車」運動，十月五日的「慈悲愛心人宣誓典禮」，計有八萬人與會，各階層人士、各宗教團體均前來參加，大家一齊高呼：「心靈淨化、重整道德、找回良知、安定社會！」目前有二千名慈悲愛心人宣導師在街頭巷尾宣說慈悲愛心理念，受到各地民眾的歡迎，可見慈悲愛心人人需要。希望佛光人都能發心立願，作安定社會的先鋒，為生命留下歷史，為大眾留下慈悲，為人間創造圓滿自在的淨土，為人間建設圓滿自在的社會。

六、從家庭的和諧到人間的圓滿自在：

家庭是人生旅途的加油站，是止痛療傷的避風港，是親情溫暖的安樂窩，也是怡情悅性的休息處。家庭的和諧對於個人身心的成長、社會國家的安定，都有連帶的關係。我們看當今的社會有多少兒童因為父母不和，放學之後，寧願在外遊盪，家外找家；有多少成年人也因為家庭不睦，下班之後，寧願流連街頭，吃喝玩樂。這些人在家庭中所受到的挫折、創傷，都將成為社會的問題，國家的包袱。

佛教對家庭的幸福十分重視，佛陀在《善生經》《玉耶女經》《大寶積經》《涅槃經》等經典中，不但教導在家信眾如何實踐家庭倫理，還說明家庭經濟如何運用得當。隨著時代的進步，父母子女之間講究溝通、協調，現代的家庭成員必須要懂得互跳探戈，彼此禮敬讓步；要知道交換立場，彼此體貼關懷；要常常讚美鼓勵，彼此扶持慰勉；要學習幽默風趣，營造溫馨氣氛。古德云：「和羹之美，在於合異；上下之益，在能相濟。」和諧才能互利，和諧才能歡喜，大家若能注重家庭的和諧，並推廣運用，則人間何處不圓滿？人間何處不自在？

七、從身心的健康到人間的圓滿自在：

身心健康是群己圓滿自在最重要的條件。試想：身體四大不調，則百骸不暢，臥病在床，不但自己無法奉獻所長，還需要別人照顧，焉能圓滿自在？心中三毒熾盛，則障門大開，起惑造業，不但自己不能安心做事，還需要別人安慰，更有甚者坐奸犯科，鎯鐺入獄，使得親人蒙羞，社會蒙難，更何來圓滿自在之有？佛教講究內外一如，對於身心健康最為重視，像清淡的素食能培養慈悲的精神、柔和的性情、堅強的耐力、健康的體能，各種齋戒活動能培養規律有序的坐息生活、內觀自省的善良美德，其他如食存五觀、立如松、行如風、坐如鐘、臥如弓等佛門行儀，朝山禮佛、參禪打坐、念佛經行、懺悔發願、惜福感恩等修持方法，對於滌除塵慮、淨化人生都有著莫大的助益。希望凡我佛光會員從身心健康，進一步做到身心放光，時時抱持發心服務、犧牲奉獻的精神，參與公益活動，讓大眾都能廣被法喜，圓滿自在。

八、從自我的解脫到人間的圓滿自在：

禪宗四祖道信禪師曾問三祖僧璨禪師：「如何解脫自在？」僧璨反問：「誰縛汝？」此話可謂道破千古疑團，令人拍案叫絕。的確，普天之下最能繫縛我們的，不是他人，而是自己。當我們執著於金錢時，金錢就將我們的心志箝制了；當我們執著於權位時，權位就將我們的胸襟套牢了，自古以來，所謂的「名枷利鎖」，不知弄得多少人終日營營苟苟，喘不過氣來。

握糖不放的拳頭無法掙脫瓶口，緊縮不放的腳步無法向前邁進，放得下，才能提得起。我們要解脫自在，不但要學習放下一切，更要具有曠達的胸襟視野，要想得開，想得遠，要看得寬，看得大。歷來的諸佛菩薩，那一個不是放下個人的私利，為了一切有情的利益，粉身碎骨在所不惜；古今的英雄豪傑，那一個不是放棄小我的安逸，為了全民大眾的福祉，赴湯蹈火在所不計。他們讓眾生離苦得樂的同時，自己也獲得了自在解脫。英美的民主憲政，將各個聯邦結合起來，圓滿各方的需要，拋棄己見，共守律法，和平相處，這不也是從自我解脫，進而達到眾人圓滿自在的佳例嗎？

以上謹提出八點意見說明我們如何在人間獲得圓滿自在的生活。中國長久以來的戰亂為多少人帶來流離失所、骨肉分散的悲劇，於今，領導者皆能抱持開闊的態度，在國際間穿梭交流，建設大中華民治、民有、民享的社會，讓人民圓滿自在。凡我佛光會眾，亦應全心全力，馨香祝禱：和平統一，國泰民安，實現圓滿自在的社會，圓滿自在的家庭，圓滿自在的心靈！

Distinguished Guests and Members of Buddha’s Light International Association from all over the world, thanks to the compassion and wisdom of the Buddha, we are gathered here in Hong Kongthe world-renowned Pearl of the Orient. As we meet here for the 6th Buddha’s Light International Association General Conference, I am filled with great joy and happiness.

Through their dedication and hard work, the people of Hong Kong enjoy a prosperous economy. With rapid communication available throughout Hong Kong, this is a very progressive society where talents abound. Not only is Hong Kong foremost in economic success in Asia, it has always been an international center for trade, finance, shipping, tourism, telecommunications, and light industry. It is also considered to be one of the most open ports in the world. 

The return of Hong Kong to China brings much pride and joy to the Chinese people, not only in Asia, but also throughout the world. Our meeting today marks the first major Buddhist event here since Hong Kong was returned to China, and as such, this gathering holds special meaning. If the people of Hong Kong can incorporate the true meaning of wholeness and freeness in their everyday lives and, in turn, spread it around the world, I believe that the future of Hong Kong and the entire world will be much brighter and more wonderful. It is most appropriate, indeed, that we are gathered here today with "wholeness and freeness" as the theme of this meeting.

"Wholeness" means being most natural and perfect. Wholeness is a much longed for and admired condition. Common phrases, such as "the beauty of a flower and the completeness of the moon," "a large family with lots of children," "a person fully blessed with happiness, wealth and longevity," and "a jade without flaws," are all expressions which praise the state of wholeness. However, in daily living, there are many moments when life is not "whole," when joy turns into sorrow as loved ones must part, when our emotions and feelings are mixtures of love and hatred, as well as gratitude and grudge. The sun must go through the pattern of rising and setting and the moon must go through the cycles between fullness and newness. We, too, must go through times when life tends to leave much to be desired.

When we speak of "freeness," images of birds flying freely and fish swimming playfully come to mind. From the past to the present, people have always sung praises to "freeness." Just imagine how attractive is the liberation from sufferings and afflictions, how attractive is the freeness from worries and anxieties! However, in today’s society, we see the decline of peace and order, the discord within families, the instability in the political arena, and even the lack of understanding among people. Information from all directions constantly bombards us, heresies disturb and confuse our minds, and materialistic goods strongly tempt us to own more. All these make us lose our sense of physical and mental freeness.

In contrast, in Buddhism the realm of nirvana-with-no-remainder is where chaos, instability, and disorder are completely eliminated, where permanence, happiness, true nature and tranquility are found. How pure and whole that world is! The Buddhas and Bodhisattvas can travel among the different worlds to help all sentient beings find liberation. How unbound and free they are! How then do we find this wholeness and freeness in our everyday lives? Let me share with you eight points.

Magnanimity of the mind leads to wholeness and freeness in the human world.

In this vast world of ours, we enjoy a great diversity of peoples, lands, and cultures. If we are restrictive and discriminative in our views, we will find ourselves at odds with others, encountering obstacles at every turn. 

In Chinese history, there is a famous historical figure, Hsiang Yu. He was well known for his military powers and was expected to achieve greatness. However, because of his jealous nature, he lost his opportunity to gain control over the country. Lu Pang, in contrast, had an open mind and was very respectful of the learned. As such, he was able to successfully plan and implement strategies, and eventually rose to power. During the Period of the Warring States, people of the Ch’u country were not diligent in farming and had a very poor harvest one year. Being resentful and wanting to cause trouble, they crossed the border into the neighboring country of Liang and destroyed the crops there. Surprisingly, not only were the high officials of Liang not angered, they commanded their people to help the Ch’u people till and fertilize their land. Thus, a situation with a great potential for conflict was resolved peacefully. 

The sayings "The ocean is enormous because it accepts water from hundreds of rivers; the mountain towers because it does not reject any type of soil," "The mind encompasses the space of the universe," and "Each thought traverses three thousand chiliocosms" all succinctly illustrate the ideals of the magnanimity of the mind. Consider the many and varied forms in this world, the red flowers and the green willows, and also the manifestations of diverse capacities, the flying birds and leaping fish. It is only by looking at everything with magnanimity that we can see the meaning of life, enjoy the happiness of life, and have wholeness and freeness in our life.

Contentment in daily living leads to wholeness and freeness in the human world.

The greatest pitfall in our lives is the incessant desire that stems from greed; when we get one of something, we want ten; when we get ten, we want one hundred. As a result, people feel overwhelmed and exhausted both physically and mentally. In more serious cases, some people surrender completely to their desires, becoming infamous for tens of thousands of years. Why do we bring this upon ourselves! 

It is said in The Sutra of Buddha’s Bequeathed Teaching, "The way of contentment is where wealth and stability reside." It is also said, "A person who is content though sleeping on the ground still enjoys peace and happiness. A person who is not content though living in heaven is still in hell." There is another saying, "A person who is not content though rich still feels poor. A person who is content though poor still feels rich." For example, there was a man named Hui Yen. He lived in a slum, just barely surviving, yet his circumstances did not reduce his happiness at all. In another example, a man named Ch’u Yen who tactfully declined an offer made by King Hsuan from the country of Ch’i to become a high-ranking official said, "Eating only when hungry makes my food taste exquisite. Peaceful walking serves as my carriage. Not committing a crime is nobility. I find happiness in clean and pure living." People of a later time praised Ch’u Yen by saying, "In returning to his original self and realizing truth, he never had to bear insult." 

Mahakashyapa cultivated asceticism among graves and slept under  trees to such an extent that the Buddha shared his seat with him to commend his diligence. Master Hung Yi once said, "Even saltiness has its own unique flavor; even blandness has its own unique taste." Because of their deep spiritual cultivation, the masters and sages of the past had few desires and were content; they could transcend worldly material goods and have compassion for all sentient beings. Through owning nothing, they had everything. They truly knew boundless Dharma delight. Contentment is wealth; contentment is having; contentment is wholeness; and contentment is freeness. 

"Owning nothing" does not mean "having nothing." It is through owning nothing that we can enjoy the immeasurable and boundless realm of the Dharma, that we can identify with the countless and limitless sentient beings. It is through owning nothing that we will neither shun nor crave the delusions of the five desires, that we do not detest this world nor demand anything from it. In order to emancipate all sentient beings, and to benefit societies and nations, the Buddhas and Bodhisattvas have spoken the following wise words: "One finds lasting happiness within contentment; one finds peace within patience." Even in a world where imperfection and suffering abound, Buddhas and Bodhisattvas find peace. They see every place as the Pureland. 

I hope that all members of the Buddha’s Light International Association can emulate the sages of the past and practice simplicity and contentment as a way to experience wholeness and freeness in the human world. When we can apply the practice of finding lasting happiness within contentment, we can build for ourselves lives full of wholeness and freeness.

Equality among people leads to wholeness and freeness in the human world.

Everything in this world is originally whole and free. However, our ignorance and delusion give rise to perceptions of dualities, such as superior and inferior, coming and going, with and without, arising and ceasing, large and small, internal and external, good and evil, wise and dull. Such distinctions, subsequently, cause continual fighting among people, deepen antagonism among people, increase animosity among races, and escalate warring tensions among nations. 

The chapters in history of the French Revolution, which espoused freedom, and the American Revolution, which embraced democracy, are examples of people fighting for equality, wholeness, and freeness for all. In Chinese history, one of the main reasons for the revolution led by Dr. Sun Yat-Sen to overturn the Manchu Dynasty was to have other nations of the world treat the people of China with fairness and equality. 

More than 2,500 years ago, Buddhism had already championed the ideals of "All beings already possess the wisdom to realize Buddha nature" and "Be kind to everyone without conditions; be compassionate, as we are the same entity." In this way, Buddhism has not only advanced the importance of mutual equality, but the teachings have also given us the most complete definition of equality in this universe. Within the sangha of the Buddha, the spirit of equality is captured in the statement, "All the rivers flowing into the ocean have only one tastethe taste of saltiness. When the four castes join the sangha, they all become family members of Shakyamuni." Consider the following: compassionate Avalokiteshvara Bodhisattva comes to help us, Kshitigarbha Bodhisattva goes into hell to save suffering beings, and Never Disparaging Bodhisattva treats all sentient beings with utmost respect. The sravakas and arhats paid respect to the eight-year-old Dragon Girl who came from afar, and Kumarajiva of Mahayana tradition and P’an-t’ou-ta-tuo of Theravada tradition learned from each other. Pious householder Vimalakirti preached at the local tavern, and a master who was well respected for his ascetic practice of fetching water chose to live among the beggars. All these are demonstrations of the true meaning of equality among people. Actually, treating the rich and the poor equally is respect for moral character; treating self and others equally is harmony between you and me. 

I hope that all members of the Buddha’s Light International Association can treasure life, commit their efforts to the Four Great Vows, practice kindness, compassion, joy, and equanimity, lead righteous lives, give peace and happiness to the living, and provide hope and comfort to the dying. This is what we mean by continually applying the wholesome actions of the Six Paramitas and being freed from the cycle of rebirth and death. If we can uphold these great vows to bring about such equality, how can life not be whole and free?

Prajna of conducting ourselves in life leads to wholeness and freeness in the human world.

We often hear people lamenting, "In this world, to do the right thing is difficult; it is even more difficult to treat people right." The truth is that this problem arises because we often do not have the mind of prajna wisdom. Therefore, we tend not to be skillful enough in handling matters or dealing with others. What is prajna? Prajna is being sensible and acting according to the circumstances; prajna is being nimble and discerning; prajna is turning ordinary consciousness into wisdom; and prajna is achieving a true understanding of the ultimate reality of suchness. 

When we have prajna, we can know that all beings are fundamentally one entity; we then will aspire to the ultimate awakening and make Bodhisattva vows, benefit ourselves and others, help ourselves and others to reach true understanding, and cultivate the causes and conditions for wholeness and freeness. When we have prajna, we can clearly recognize that all phenomena of the universe are empty in nature, and we can then tranquilly settle our bodies and minds. We can be in accordance with our conditions without letting our beliefs be swayed, be steadfast in our faith in Buddhist teachings, while being in harmony with our circumstances, and achieve the wonderful way of being of wholeness and freeness. When we have prajna, we can be far removed from confusion and rid ourselves of delusive thoughts and differentiation, thereby freeing ourselves from all afflictions, worries, and ignorance. We can then stride the bright open path towards wholeness and freeness. When we have prajna, we can completely eliminate the duality of self versus others, bring unification to all differences and conflicts, transcend disputes and discord with others, and start the brilliant life of wholeness and freeness. 

Prajna is not something we search for outside ourselves, because prajna is actually the natural outflow of wisdom and skillful means that comes from the ultimate true nature within ourselves. Prajna is not something faraway that we seek; prajna is right here, to be understood and appreciated in our daily activities of walking, standing, sitting and reclining. In the opening section of the Diamond Sutra, we see that in every moment the Buddha emanated the infinite radiance of prajna, whether speaking or being silent, while in the midst of action or being still. When the Buddha put on his robe or held his almsbowl, his hands emanated the radiance of prajna; when he went on his alms round begging for food, his body emanated the radiance of prajna; when he washed his feet, his feet emanated the radiance of prajna; when he arranged his mat and sat down, his entire body emanated the radiance of prajna; and when he expounded the Dharma for the benefit all beings, his mouth emanated the radiance of prajna. 

Additional examples can be found in the replies of famous Ch’an Masters: Ch’an Master Yun Men’s "Sesame bread," Ch’an Master Chao Chou’s "Drink tea," Ch’an Master Ta Chu’s "Eat food when hungry, sleep when sleepy," Ch’an Master Lung Ya’s "Besides sweeping floors, brewing tea, and mending clothes, there is nothing else to be concerned about." All these are wonderful applications of the illuminating radiance of prajna. 

I hope all of us can cherish this priceless treasure within our hearts and minds, apply prajna in our conduct and in dealing with others, and let all of this world reach the realm of wholeness and freeness.

Peace and stability in society leads to wholeness and freeness in the human world.

In our current society, problems, such as uncontrolled guns, drug misuse, irresponsible sex, and violent behavior, are escalating in severity everyday. People live in fear: they cannot find peace and security in everyday life, let alone wholeness and freeness. When we look around, we can see people privately harboring bitterness and even publicly protesting in the streets. I do not believe that these are ways that can ultimately solve our present problems. 

Chinese proverbs, such as the following remind us of the importance of stability in a society: "There are no intact eggs under a toppled nest," "When skin is no longer present, can hair still remain securely attached?" and "When lips die, teeth are exposed to coldness." Actually, we are all responsible for both the stability and the chaos in our society and nation. Consequently, we should all be conscientious citizens by following the law and upholding justice. We should all do volunteer work to help and support each other. We should all become "Good Samaritans" offering our services and motivating others to also do good deeds. We should all be upright citizens by shouldering our responsibilities. It is only when society is peaceful and stable that wholeness and freeness can truly be part of our lives. 

Since this past May, the Republic of China chapter of the Buddha’s Light International Association has organized a series of events in support of the "Compassion and Loving Care Campaign" throughout Taiwan. On October 5 of this year, eighty thousand people participated in the pledging ceremony for "People of Compassion and Loving Care." Included among the attendees were people of diverse social backgrounds and representatives from various religious denominations. Together, they all loudly proclaimed, "Purify the mind, re-establish morality, rediscover conscience, and stabilize society!" As of today, there are two thousand "People of Compassion and Loving Care" teachers who are promoting the ideals of compassion and loving care throughout many cities. Their efforts have been very well received. 

I hope that all of us Fo Guang Buddhists can vow to be forerunners for societal peace, to make our mark on history, to share our kindness and compassion with the public, to create a whole and free pureland in this world, and to build a whole and free society.

Harmony within the family leads to wholeness and freeness in the human world.

The family is the refueling station in the journey of life, a safe harbor where we can take a respite from distress and tend to injuries, a sanctuary for warmth from loved ones, and a rest station for the enjoyment of happiness. Family harmony is a crucial element in the physical and mental growth of family members, and it has a direct impact on the peace and stability of society. When we look around today, we can see many children roaming the streets after school looking for a home outside of their own because their parents are fighting with each other at home. Similarly, there are many adults who, because of discord in their families, spend time on the streets drinking, eating, and indulging in amusements after work rather than going home. The hardships and wounds these children and adults have sustained in their families can become our future social problems and national ills.

Buddhism places a great deal of emphasis on the happiness of the family. In sutras, such as the Upasika-sila Sutra, Yu Yeh Sutra, Maharatnakuta Sutra, and Mahaparinirvana Sutra, not only did the Buddha teach devotees how to live according to family rules, he also explained how to manage family finances. In keeping with the times, the relationship between parents and children now emphasizes communication and cooperation. Nowadays, family members must respect and yield to each other, just like partners dancing in a tango. Family members should know how to see things from each other’s points of view, and also know how to be caring and considerate. Family members should compliment, encourage, support, and comfort each other often. Family members should learn to exercise a sense of humor and build a warm and pleasant atmosphere. There is an old saying: "The beauty of expertly prepared soup comes from the blending of the different ingredients; the mutual benefit of a well-adjusted group comes from everyone working together." It is only when there is harmony that we can achieve mutual benefits, that there can be happiness. Suppose we all emphasize and actively pursue harmony within families and further broaden our efforts, then how could it be possible to find any place that lacked wholeness and freeness in life?

Health of the body and mind leads to wholeness and freeness in the human world.

A healthy body and mind is the most important prerequisite for wholeness and freeness. Just imagine, if the four great elements of the body were not in harmony, our bodies would not feel well tuned and we would find ourselves sick in bed. Under such circumstances, we would not be able to serve others; in fact, we would need others to take care of us. How then can we have wholeness and freeness? When greed, anger, and ignorance flare up in our minds, we are opening the doors of hindrance. When we are tempted to commit transgressions, not only are we unable to conduct ourselves peacefully, we need consolation from others. In extreme cases, some people end up committing all kinds of atrocities, eventually being arrested and imprisoned. They bring humiliation to their families and disruption to society. Under these circumstances, how can there possibly be wholeness and freeness? 

Buddhism teaches us that our thoughts and our actions are equally important and stresses the importance of a healthy body, as well as a healthy mind. The consumption of plain and simple vegetarian meals can nurture our spirit of compassion, bring out the gentler side of our character, strengthen our patience, and build our physical health. Various precept retreats can instill discipline in our daily lives and cultivate our practice of self-reflection. The Buddhist manners of conduct, such as practicing the Five Contemplations at mealtimes, standing like a pine, walking like the wind, sitting like a bell, and reclining like a bow, also serve the same purposes. In addition, the practices of making pilgrimages, paying homage to the Buddha, studying Ch’an, sitting in meditation, reciting the Buddha’s name, chanting sutras, repenting for harmful behavior, making vows, treasuring blessings, and being appreciative of kindness can cleanse us of the grime of worldly worries and greatly advance our efforts towards purifying our hearts and minds. 

I hope that all Buddha’s Light International Association members can have health of body and mind. Let all of us progress a step further so that radiance may emanate from our bodies and minds, that we may continuously have the commitment and dedication to serve others, maintain the spirit of giving and self sacrifice, and join in activities that benefit the public. In this way, we can spread the joy of the Dharma and let all beings experience wholeness and freeness.

Self-liberation leads to wholeness and freeness in the human world.

The Fourth Patriarch of the Ch’an school, Ch’an Master Tao Hsin once asked the Third Patriarch, Ch’an Master Seng Ts’an, "How do I attain liberation and freeness? " Ch’an Master Seng Ts’an asked him in return, "Who is binding you?" With such a rhetorical reply, enigmas that have existed since the beginning of time instantly become clear. We cannot help but applaud and exclaim. Indeed, the ones in this world who can bind us are none other than ourselves. When we are attached to wealth, wealth has a lock on our minds and will power. When we are attached to power, power can shroud our hearts. As in the ancient saying, "Fame shackles and wealth binds," many people have toiled exhaustingly for fame and wealth.

A fist that clenches candy tightly can never be pulled through a narrow jar opening; a foot that is tightly retracted can never step forward. It is only when we can let matters go that we can truly pick them up. To achieve liberation and freeness, we have to learn to let go of everything, open our minds, expand our horizon, and see the big picture. In the course of history, all Buddhas and Bodhisattvas have demonstrated how they can let go of personal gain to benefit all sentient beings without hesitation, even at the cost of their own lives. Without reservation, all past and present heroes are able to give up their personal safety and security for the welfare of the public at large. While they relieve the sufferings of others, they also attain freeness and liberation for themselves. Under democratic constitutions, Britain and the United States have been able to unite their countries and better serve the needs of everyone. When individual, narrow perspectives are abandoned and everyone abides by the law, all can live harmoniously. Is this not a perfect example of how to start from self-liberation to reach the level of wholeness and freeness for all? 

The above eight points suggest how we can achieve wholeness and freeness in the human world. Throughout the course of Chinese history, the chaos of wars has displaced many individuals and torn numerous families apart. Presently, our leaders all maintain an open and broad outlook, actively participating in the international arena, building a society that is of the people, by the people, and for the people, and bringing wholeness and freeness to all. 

Let us, all members of the Buddha’s Light International Association, wholeheartedly offer incense and pray for peace and unity in the world, the prosperity of all nations, and security for all people. Let us realize wholeness and freeness in society, wholeness and freeness within families, and wholeness and freeness in our hearts and minds!