佛經裡有一則「擎缽大臣」的故事，敘述一名死囚因為一心專注頂上的油缽，穿越大街小巷，無視途中輕歌曼舞的美女、圍觀喧囂的人聲，穿越大街小巷，終於到達皇宮，免於死罪。這個故事說明了「注意」的重要性。經云︰「制心一處，無事不辦。」佛光會員應該注意哪些事情才能達成遠大的目標呢？我謹提出下列十二點貢獻給大家︰

(一) 要慶祝「佛光日」的殊勝︰一九九二年五月十六日，國際佛光會世界總會在美國洛杉磯舉行成立大會，佛教以制度化、國際性的組織型態登上世界舞臺，為歷史寫下新頁。承蒙當地政府美意，訂定該日為「佛光日」，不但全體佛光會員咸感榮耀，全球的佛教徒也為之歡欣鼓舞。

為紀念這殊勝的一刻，我們應該在每年的這一天舉辦各種慶祝活動，例如︰成人禮、園遊會、佛學講座、徵文選拔、義診捐血、梵唄比賽、聖歌表演、佛教藝術展覽、佛光人家表揚大會、信仰傳燈典禮儀式……等等，並且邀請所有會員一起參與，讓大家藉此緬懷前人辛苦的佳績，感念佛光普照的恩澤，從而激發無上道意，繼續向前邁進。

(二) 要普及「蓮花掌」的手印︰社會上，軍人有屬於軍人的行禮方法，學生也有屬於學生的行禮方法，各種行禮方法顯示不同的意義。同樣的，佛光會員以「蓮花掌」手印為行禮方法，也具有其特殊的內涵。例如︰第一個手印是先翻掌外迎，用拇指扣住中指，其他三指外翻，代表無限的歡迎、無我的接納、無上的接引、無礙的交映、無染的清淨；第二個手印是蓮花合掌，將雙手合十，中間保留些微空隙，象徵無二的圓融、無量的信心、無異的正見、無生的法性、無滅的佛道。佛光會員們應該將「蓮花掌」手印運用在相見迎接，送行道別時，表示來時歡迎，去時相送」的情誼；運用在集會宣讀會員信條時，表示信守承諾，堅貞不二的決心；運用在答謝回禮時，表示珍惜緣分，銘感五內的誠意；運用在旅遊各地，問候招呼時，表示世界各地佛光會員通用的國際語言。

(三) 要奉行「四句偈」的稱念︰過去的佛教徒在日課回向時，大都稱誦︰「願消三障諸煩惱，願得智慧真明了，普願罪障悉消除，世世常行菩薩道。」在三餐吃飯前，總是默念︰「供養佛，供養法，供養僧，供養一切眾生。」前者暗示要先自己修好，罪障消除，開啟智慧之後，再去度化他人，固然能激發向道之心，但不符現代交流頻繁的社會所需；後者雖有普同供養的含意，卻未盡具體。因此佛光會因應時代的趨勢，發揚大乘佛教普度眾生的精神，擬定「慈悲喜捨遍法界，惜福結緣利人天，禪淨戒行平等忍，慚愧感恩大願心」作為一切修持的四句偈，我們必須將其用在日課的回向，擴大自己的心量；用在飯前的稱念，提醒自己的悲願；用在會議的祈福，廣利一切的眾生；用在日常的實踐，增進自己的道業。

(四) 要參加「檀講師」的進修︰創立佛光會的目的是要讓在家信眾能有更多的機會奉獻心力，成為三寶的護持者、文化的播種者、佛法的弘化者、大乘的修行者，所以每個會員應該參加檀講師的進修，尤其在這個苦難頻仍的時代裡，想要在世界各地弘揚佛法，拔苦與樂，光靠出家眾的力量實在有限，因此希望每個會員都能為考取檀講師而努力。

如果一個人說法，有一百個聽眾，每天有一百個檀講師佈教，就有一萬個人能同時受益，我們的目標是希望佛光會將來能有十萬個檀講師在全球各地宣揚聖諦，果能如此，何患佛法不能走進家庭，帶入社會？何患人間不能佛光普照，法水長流？

(五) 要有穿「佛光會服」的習慣︰我們看到一個人，要了解他的身分，可以從服裝來辨別。譬如︰軍人有軍人的戎裝，郵差有郵差的制服，護士有護士的白衣，所以佛光會員也應該要有穿著會服的習慣。

佛光會員在舉行會議、參加活動時穿著會服，將顯出整齊劃一的團隊精神；在國際旅行、異鄉作客時穿著會服將享有賓至如歸的親切接待；在公私接洽，處理事務時穿著會服，將獲得意想不到的良機助緣。穿著會服，利益無窮，希望大家常穿會服。

(六) 要遵守「佛光信條」的精神︰佛光會員聚會時，一定都由會長帶領大家稱念「佛光會員信條」，這是提醒各位要時時刻刻作到下列數點︰

1. 禮敬常住三寶，以三寶為中心，才能正法永存佛光普照。

2. 信仰人間佛教，重視倫理道德，才能生活美滿家庭幸福。

3. 實踐群我修行，經常禮讓他人，才能隨時隨地心存恭敬。

4. 奉行慈悲喜捨，關懷社會大眾，才能日日行善端正身心。

5. 尊重會員大眾，誠心待人處事，才能來時歡迎去時相送。

6. 具有正知正見，不受外道誘惑，才能發掘自我般若本性。

7. 現證法喜安樂，成就修行功德，才能永斷煩惱遠離無明。

8. 發願普度眾生，效法菩薩精神，才能人間淨土佛國現前。

佛光會員若能以上列八個信條實踐德目，必能淨化身心，福慧圓滿。

(七) 要唱出「佛光會歌」的涵意︰佛光會每次舉行會議，即將結束時，必定要唱「國際佛光會會歌」，因為會歌象徵本會的精神所在，因此我們要將自己的感情融入其中，以懇切的聲音唱出「從事弘法利生」的宗旨，以有力的聲音唱出「辨別是非邪正」的信念，以莊嚴的聲音唱出「效法四大菩薩」的精神，以喜悅的聲音唱出「建設佛光淨土」的希望，以嘹亮的聲音唱出「福利社會，放眼全球」的寬廣視野，以厚實的聲音唱出「同體共生，胸懷法界」的遠大抱負，以優揚的聲音唱出「佛光普照三千界，法水長流五大洲」的崇高願心。音聲佛事具有度眾良效，我們要努力唱出「佛光會歌」的涵意，讓群迷得以進入佛道，讓佛法廣為傳布世間。

(八) 要實踐「佛光三昧」的修持︰求取功德不是學佛的最終目的，我們要外弘內修才能圓熟眾生，莊嚴淨土。「佛光三昧」是融和古今、適合時人的修持方式，共有四種︰

• 拜願法︰一拜一願，每日口誦心維十二大願，虔誠禮佛十二拜，然後按自己時間的長短，繼續禮拜自己修持的諸佛菩薩，能去縛除執，證入菩提。

• 念誦法︰以歡歡喜喜、悲悲切切、空空虛虛、實實在在等四種方式，稱念諸佛菩薩的聖號，與諸佛菩薩感應道交。

• 禪觀法︰先在佛前立願普度眾生，然後依慈心三昧次第坐禪修觀，長養慈心悲願。

• 實踐法︰在日常生活中，以發願、淨行、懺悔、回向來圓滿佛道。

真修實證，弘法利生才能福慧具足，莊嚴佛國，佛光會員應日日實踐佛光三昧的修持，達到定慧等持，解行並重的目標。

(九) 要閱讀「會員手冊」的內容︰對於每位加入佛光會的會員，總會或協會將贈送一本「會員手冊」，內容包括佛光會的創會簡史、宗旨目標、信條宣言、會徽會歌、行政組織架構、各項章程制度、各類表格式樣、年度工作計畫、成立協會或分會的方式條件、各地協會或分會的分布情況、會員的權利義務、會員的修持生活、各種疑難問答等等，舉凡佛光會的發展、建設、方向、使命，佛光會員應具備的思想、行持、威儀、性格，乃至一生的計畫，都詳細記載在「佛光手冊」上，可以說一冊在身，萬事具足。所以各位會員不但應該仔細閱讀，反復研究，並且須傳播四方，周知大眾，期能早日實現佛光淨土的理想。

(十) 要認識「佛光會徽」的標幟︰國有國徽、黨有黨徽、校有校徽、會有會徽，從徽章中，我們可以看出各個單位組織的精神理念。佛光會的會徽是個圓和一朵蓮花，其意義有三︰

1. 圓，代表俗諦的世間(地球)；蓮花，代表真諦的出世間︰兩者結合在一起，象徵煩惱菩提不二，真諦俗諦不二，世出世間不二，清淨雜染不二，總之，心蓮清淨，一切平等，就是清淨圓滿的人間淨土。

2. 圓，代表本有的佛性；蓮花，代表證入的佛智︰藉著修持的因緣，讓本自具足的佛性種子開花結果，就能圓滿人格，成就佛道。

3. 圓，代表常轉的法輪；蓮花，代表清淨的發心︰以清淨的發心常轉法輪，才能普度眾生，同登法界。

我們時時將會徽別在胸襟前、領帶上、袖口邊，不但可以提醒自己的修持，也能夠增進別人對我們的認識；我們不但將會徽的意義謹記在心，同時也儘量告訴大家，讓自他都能得到受用。

(十一) 要明瞭「組織章程」的條文︰組織章程明訂本會的制度、規約，會員的權利、義務，是落實宗旨目標的具體方針，例如︰國際佛光會世界總會憲章中的序文︰「吾等來自全世界之佛教徒，藉此大會集聚一堂，深知文明之發展與社會之變遷已造成全世界之動盪與不安，自覺匡世濟民拔苦與樂正為吾輩佛教徒義不容辭的使命。為能以正信之佛教增進人類福祉與進步，矢志使世界重復光明與和樂，成為人間淨土。」這段文字不但顯示本會的國際性格、人間性質，也說明會員應達成的使命、任務。

我們應該依此類推，舉一反三，深入研究，清楚明瞭佛光會的各種組織章程，裨能如法奉行，發揮力量。

(十二) 要發揚「佛光宗旨」的理念︰佛光會員的宗旨是︰

1. 稟承佛陀教法，虔誠恭敬三寶；弘法利生，覺世牖民︰這表示我們應自許為正信的佛弟子，須肩負弘法的重任。

2. 倡導生活佛教，建設佛光淨土；落實人間，慈悲濟世︰這表示我們應自許為踏實的佛光人，須擁有慈悲的胸懷。

3. 恪遵佛法儀制，融和五乘佛法；修持三學，圓滿人格︰這表示我們應自許為佛道的修行人，須修持圓滿的三學。

4. 發揮國際性格，從事文化教育；擴大心胸，重視群我︰這表示我們應自許為世界的地球人，須具備國際的性格。

佛光會員的宗旨是本會的最高目標，猶如茫茫暗夜中的燈塔，能指引眾生到達解脫的彼岸，我們應該極力發揚，積極實踐。

佛光會員若能注意佛光日的慶祝、蓮花掌的普及、四句偈的奉行、檀講師的進修、佛光會服的穿著、佛光信條的遵守、佛光會歌的涵意、佛光三昧的修持、會員手冊的閱讀、佛光會徽的認識、組織章程的明瞭、佛光宗旨的發揚，則無上佛道堪成，人間淨土現前，希望大家都能於此自我留心，自我研究，自我計畫，自我實現。

Humanistic Buddhism emphasizes our treatment of other people above all else. No one can ever expect to come into full awareness  of the bodhi mind if they do not know how to treat other people with compassion, respect and unfailing kindness. These basic traits are nothing less than aspects of the bodhi mind.

Since the BLIA is an active, worldwide organization, I have spoken at length in this letter about the importance of human virtues, intelligent activity, and the outgoing practice of compassion. These are the central themes of Humanistic Buddhism. In this chapter, I will speak briefly about how to practice Buddhism. Since the BLIA is an open organi- zation, tolerant and accepting of all, we do not advocate only one kind of practice of Buddhism. There are many ways to discover the bodhi mind. Different people follow different paths. In one life, many people undertake more than one form of practice. Whether we practice Chan, Pure Land, esoteric Buddhism, or some other form of Buddhism, there are several fundamental aspects of good practice that all of us should bear in mind. I will discuss them briefly in the following sections.

Concentration

In the sutras there is a story about a man who had been condemned to death. The king who had condemned the man gave him one last chance to live. The king told the man that if he could carry a jar of oil on his head around town without spilling a single drop, he would let him go free. The man agreed to the proposal. With utmost concentration he slowly carried the jar of oil around the town. As he walked along his route, the king had people ring bells and make noise to distract him. When this did not work, the king had beautiful dancing girls beside the man as he proceeded. Nothing made him lose his concentration. Since his life depended on it, the man’s mind was perfectly fixed on the jar of oil on his head. Eventually he succeeded in completing his route without spilling a drop of oil, and the king let him go free.

This story graphically illustrates the importance of concentra- tion. Just as the man’s life depended on the jar of oil on his head, our lives depend on the Dharma. If we can realize this truth with the same immediacy as the man in the story, we will make great strides in our practice.

The Teachings bequeathed by the Buddha Sutra says, “If you can concentrate on one thing, there is nothing you cannot do.”

Concentration is not a gift. It is something each one of us must work to achieve. Once it has been achieved, concentration becomes our single most important tool in the practice of Buddhism. Every aspect of Buddhism requires concentration. To be mindful, we must concentrate. To be compassionate, we must concentrate. To mediate, we must concentrate. To get along with others, we must concentrate.

Concentration can, and should, be developed in working situations and whenever we interact with other people. The most basic way of developing concentration, however, is through meditation. There are many kinds of meditation, but all of them depend on concentration. In its most basic form, successful meditation requires that we sit still for fairly long periods of time. This sitting is a basic form of physical concentra- tion that has profoundly beneficial effects on the body and the mind.

Discipline

Discipline is closely related to concentration. One could even say that discipline is nothing but concentration over a long period of time. If you concentrate today, but forget to do so tomorrow, we might say you are lacking in discipline.

All of us must cultivate discipline in our practice. We activate very deep levels of the bodhi mind through discipline. Compassion and loving-kindness can be thought of as emotions, but for Buddhists it is important to think of them as disciplines as well.

Meditation increases our powers of concentration, but if it is not pursued regularly and with discipline, whatever gains we make are in danger of being lost.

Regularity of practice

Regularity is the tempo or rhythm of discipline. If you are not regular in your practice, then you probably are lacking in discipline. If you are lacking in discipline, then you probably also are lacking in concentra- tion. These three rugged character traits are important for the success- ful practice of Buddhism. You may get somewhere without them, but you will go much farther in your practice if you learn, once and for all, how to concentrate, how to be disciplined, and how to be regular in your practice.

Buddha’s Light Samadhi

Samadhi is a profound state of concentration of mindfulness or absorp- tion. We use the world Samadhi because Samadhi is all of these, and it is something beyond all of these. Samadhi can be achieved in many ways. In the following sections, I will give a few general suggestions concerning Samadhi that are appropriate for all members of the BLIA.

Bowing and making vows

Every day, it is a good idea to bow before your altar to Buddha, and every day it is a good idea to repeat the twelve vows. The best way  to do this is bow once, then make the first vow. Then bow again and make the second vow, and so on until you have done this with all twelve vows.

See the Appendix of this letter for the twelve vows.

When you have finished making the twelve vows, it is good to sit or kneel before your altar for as long as you have time. During this period, you may want to meditate or visualize the Buddhas and bodhisattvas.

Chanting

The rhythms, sounds and meanings of chants have very powerful and beneficial influences on the mind. Whenever you are chanting, it is important to do so with all of your heart. As you chant, try to blend your being with that of the Buddhas and bodhisattvas. As we chant, we should monitor ourselves until we find within ourselves the boundless resources of joy, compassion, emptiness and truth.

Meditation

During meditation, we want to be sure to sit still. Stillness is very important. In our stillness, we will find unlimited resources of compas- sion and wisdom.

Activation

The practices mentioned above will not mean much if you do not bring their fruits back into the world of your family and friends. Medita- tion and chanting are not means to escape this earth. They are means to fulfill everything on this earth. The concentration, wisdom, peace and joy that we find in meditation are, properly, skills that should be applied in this world. We should use them whenever we deal with others.

Representation

All Buddhas are living representatives of Sakyamuni Buddha, his teachings, and his compassion. Once we have decided to undertake serious practice of Buddhism, it is important that we always remain mindful of this fact.

The BLIA uses a lotus above a circle to symbolize our organiza- tion. This symbol was chosen with care, and it has several meanings that are not immediately obvious to a casual observer. The meaning of the BLIA symbol says much about the BLIA. At the same time, it should also be a focal point for members of the BLIA, all of whom represent the BLIA.

The meaning of the BLIA symbol is as follows:

1. The circle symbolizes this saha world, this The lotus flower symbolizes the transcendental truth that grows out of this world and reaches far beyond it. Placing the circle and the lotus together symbolizes the interconnectedness between mundane reality and bodhi truth. They are not separate. Being in this world and transcending this world are the same. Purity and defilement are the same. When we purify our hearts, we purity this world as well.

2. The circle symbolizes our inherent Buddha nature. The lotus symbolizes enlightenment within the wisdom of the Buddhas. Our practice is the bodhi seed that causes the flower of enlightenment to bloom. By fulfilling our humanity, we become one with all the Buddhas of the universe.

3. The circle symbolizes the constant turning of the Dharma wheel. The lotus symbolizes the purity of our intentions. Through pure intentions, the Dharma wheel turns in such a way that all sentient beings can be saved from delusion.

The question of how to practice Buddhism has many answers, and it has just a few. The BLIA advocates Humanistic Buddhism. Humanistic Buddhism is a term that comes from two words: human and Buddha. Both of these terms are important for complete spiritual practice. You should not emphasize one above the other. Both are necessary, just as both of the wings of a bird are necessary for it to achieve flight. If all of us pursue humanistic Buddhism with concen- tration, discipline and dedication, the highest heights of the bodhi mind will be ours.

Buddha’s Light Day

The BLIA established the holiday “Buddha’s Light Day” on May 16, 1992, in California. This day is now officially recognized as the main BLIA holiday. It commemorates the establishment of the BLIA and our desire to spread the Dharma to all corners of the world. BLIA chapters should honor this day with special activities, performances, essay contests, seminars, and events for young people. This is a day for all of us to come together and enjoy ourselves with song and laughter as we reaffirm our commitment to each other and to Buddhism.