1995 -- 尊重與包容

各位會友，各位嘉賓：

大家都是來自全球各個國家的代表，不知道您們是否發覺：我們的主題─「尊重與包容」，正具體地表現在澳大利亞這塊人間淨土上？多年來，我來往於世界各地雲遊弘法，建寺安僧，深深感到在許多國家當中，澳洲政府對於各類種族最為包容，對於各種文化最為尊重，對於海外移民，也多方協助。所以，我們今天聚集在此，以「尊重與包容」為主題，召開「國際佛光會第四次會員代表大會」可說是最恰當不過了。

今天，自由、民主與科學已然成為世界的潮流，但是在人類的濫用之下，自由成為侵犯他人的藉口，民主也變成犧牲弱小的武器，科學更是被野心家利用作為打倒鄰國的工具，過去這三項被認為是社會進步的要素，如今卻弊端百出，值此世局紛亂之際，我們提出「尊重與包容」來作為大會主題，希望能喚起世人彼此的關懷與共識。

經云：「佛法在恭敬中求。」佛教最講究「尊重」的修持，因此在世界的宗教歷史中，唯有佛教沒有發生過流血戰爭，我們應如何將「尊重」的美德落實於日常生活中呢？

一、尊重別人的自由：

美國獨立革命時，巴特利克曾經提出「不自由，毋寧死」的口號，翻閱中外歷史，為了爭取自由而拋頭顱、灑熱血的人士更是不勝枚舉，可見自由是多麼的可貴！然而令人諷刺的是，現代的民主社會中，往往有許多人曲解自由，任性非為，造成社會種種亂象，誠為可歎！其實，自由的真諦應該是以尊重他人的自由為自由。在種種學說教理之中，佛教的「五戒」最能將自由的精神表露無遺，因為不殺生，是在尊重別人生命的自由；不偷盜，是在尊重別人財產的自由；不邪淫，是在尊重別人身體的自由；不妄語，是在尊重別人名譽的自由；不喝酒，使自己神智清楚，就不會胡作非為，守此五戒，就懂得尊重別人的一切自由。我們看監獄裏那些作奸犯科的人，那一個不是因為違反五戒而身陷囹圄呢？

一個人若能奉持五戒，他的人格道德必定能夠健全起來；一家人若能奉持五戒，這一家必定父慈子孝；一個社會若能奉持五戒，這個社會必定安和樂利；一個國家若能持五戒，這個國家必定富強康樂；整個世界如果能奉持五戒，這個世界就是一片淨土。因此，凡我佛光人應該積極的推行五戒，不但不殺生，而且要愛護一切有情；不但不偷盜而且要進一步喜捨布施；不但不邪淫，而且要維護自他家庭的美滿幸福；不但不妄語，而且要以愛語讚美撫慰所有眾生；不但不喝酒，而且要修習智慧，以正知正見來引導別人向善。

二、尊重生命的價值：

佛教裏有許多偈語都說明了生命的寶貴，例如「誰道群生性命微，一般骨肉一般皮；勸君莫打枝頭鳥，子在巢中望母歸。」「我肉眾生肉，名殊體不殊，本同一種性，只為別形軀。苦惱從他受，甘肥任我需，莫叫閻老斷，自忖應如何？」生命是無價的，再多的錢財都無法買回寶貴的生命，所以我們應該尊重生命的價值，不但不要任意傷害一切眾生的生命，更要珍惜自己的生命，自許做一盞明燈，發揮生命的光熱，照亮溫暖周圍的人群；發心做一棵大樹，展現生命的清涼，為眾生作庇蔭；立誓做一道橋樑，鋪排生命的張力，導引大家到安樂的彼岸，乃至於甘願做一滴雨露，釋放生命的柔和，滋潤有情的身心。

三、尊重大眾的所有：

我們每一個人都擁有自己的財物、感情，一旦失去原本所擁有的東西，就會感到憂悲苦惱，因此，我們不但不應將自己的快樂建築在別人的痛苦上，強佔他人所有，最好還能進一步以「享有」的思想來代替「擁有」的觀念，例如：我們雖然沒有花園洋房，但是如果能夠帶著欣賞的眼光，俯視路邊五彩繽紛的花卉，花草樹木就是我們的良朋好友；我們雖然沒有萬貫家財，但是如果能夠保持善美的心情，仰望夜空晶瑩閃亮的繁星，日月星辰就是上天賜給我們的無盡珍寶。

「溪聲盡是廣長舌，山色無非清淨身」，古來的祖師大德們因為能用心眼洞察自然界無相之相，用心耳聽世界上無聲之聲，所以擁有無邊無盡的三千法界，不但無意向外攀緣有窮有盡的五欲六塵，更能以無上的慈心悲願建設各種利生事業，為眾生拔苦與樂。像守綢日夜辛勤，鋪設道路；維溪不計勞苦，興建水利工程；洪昉、道積、智嚴等建造病房，照顧貧病；道詢默默修橋行善，達三百餘座等事蹟，皆為時人所感戴稱道。道安大師在烙火亂世，仍講學不輟，度眾無數；太虛大師雖備受譏謗，卻義無反顧，力圖振興教運，挽救國勢，更足以為後世的楷模。《大智度論》云：「視他婦如母，見他財如火，一切如親親，如是名等見。」佛光人應效法古德平等尊重的精神，為眾生創造更多的福利，使大家共享美滿的生活。

四、尊重天地的生機：

澳洲朝野人士因為能夠一致實踐環保政策，所以處處顯得蓊鬱蒼翠，景色怡人，不但飛禽走獸和人們親如一家，連水中游魚也樂於與人類親近。

在澳洲，不論有情無情，都是一片生機盎然的景象，實在是一件非常可喜的事情，凡此均與佛教素來提倡的環保意識不謀而合。《彌陀經》裏，敘述極樂淨土行樹羅網，水鳥說法。《本生經》中，睒子菩薩在說話時不敢大聲，怕驚擾眾生；在走路時不敢用力，怕踩痛大地；無時無刻不敢亂丟東西，怕污染山河，可以說佛教裏的諸佛菩薩就是倡導環保，維護生態的先鋒祖師。古來的佛教道場大多建於名山大澤之中，寺眾不但悉心合力照顧周遭環境的清潔美化，對於山林維護，水土保持也都相當地重視。《楞伽經》云：殺生食肉者斷大悲種。佛教的持齋茹素，乃至護生放生，最主要是基於慈悲的精神，這正說明佛教是以最清淨的心靈，最徹底的方式來愛惜眾生的生命。

佛教主張「萬法緣起」認為法界中小至一芥子微塵，大至整個宇宙，彼此之間都具有互動的關係，惟有大家抱持一顆尊重心，讓天地生機綿延不斷，才能使一切眾生的生存得到最佳的保障。

「尊重」固然可以改善現有的環境，增添社會福趾，「包容」更能夠增進人際的和諧，廣利一切生。千百年來，佛教流傳到世界各地，之所以能和當地文化水乳交融，形成本土化的佛教，造福社會人群，正是因為佛法真理包容無礙，故能涵攝十方，源遠流長。我們應如何發揚佛教「包容」的教義，促進世界的祥和呢？

一、包容異己的存在：

生活環境、風俗習慣、語言文字、思惟方式的差異，自然會形成大家彼此之間不同的意見。《金剛經》上說：菩薩要降伏其心，度脫眾生，首需去除我相、人相、眾生相、壽者相，簡而言之，就是要我們以無私的心胸雅量，包容異己的存在，否則度己不成，又如何奢言利濟有情？

佛教是世界上最包容的宗教，佛陀成道後，倡導「四姓出家，同為釋氏」，從王宮貴冑到販夫走卒，從異教外道到淫女賤民，只要肯發心向道，佛陀都包容接引，成為僧團的一份子，所以佛法能迅速地在五印度蓬勃發展，廣被眾生，而佛陀的門下成就道果者就有兩千五百人之多，其中十大弟子更是各有專長。阿育王自從信奉佛教以後，不但一改殺戮侵略的惡習，息鼓收金，羅致十方，並且對於各種宗教都予以禮尊崇，凡此不但贏得人民的愛戴，也使得國家更加富強安樂。佛教在隋唐時代，八宗昌盛，競相發展，使得中國佛教繽紛燦爛，事理輝映，後來流傳到東亞各國，豐富了當地文化內涵，直至今日仍歷久彌新，影響深遠。可見，包容異己不但不會導致派系分歧，還能繁衍生機，形成枝葉榮茂，百花齊放的盛會。

二、包容傷殘的尊嚴：

今年四月底我住院開刀時，和醫生談及；出家人並不畏懼生死只是惟恐忍不住病痛，使得平日威儀莊嚴的形象受到損害，陳瑞祥大夫回答說：「在我們醫生眼裏，健康的人有健康者的形象，病患者有病患的尊嚴，病痛並不可恥，所以在生病時哭叫也應該同樣受到尊重。」這句話實在太美好了！菩薩般的醫生行者，不就像藥師如來一樣，不但治療眾生色身上的疑難雜症，也撫慰有情心靈上的恐懼創傷。

南丁格爾因為能包容前線傷患的痛苦哀鳴，使血腥遍怖的戰地充滿溫馨的氣氛；地藏菩薩因為能包容地獄眾生的貪瞋愚癡，使得淒苦黑暗的煉獄產生無限的希望。一顆敬重包容心就像一支萬能的點金棒，將缺陷的世界變得如許善美！

所謂「家家彌陀佛，戶戶觀世音」，阿彌陀佛包涵眾生的罪障深重，容許眾生帶業往生極樂；觀世音菩薩不嫌娑婆濁惡，倒駕慈航，尋聲救苦。由於他們的慈悲包容，所以佛教徒們紛紛將家裏最好的位置讓出來，供奉他們的聖像。因此唯有包容眾生的一切長處、缺點、創傷、挫敗，我們才能擁有全部的眾生。

三、包容冤仇的傷害：

《八大人覺經》云：「菩薩布施，等念怨親，不念舊惡，不憎惡人。」佛教最高的教義，就是提倡眾生平等。佛陀在菩提樹下夜睹明星，證悟佛道時，曾發出驚歎的感言：「奇哉！奇哉！大地眾生皆有如來智慧德相！」《法華經》中敘述常不輕菩薩經常向人禮拜讚歎，並且說道：「我不敢輕視汝等，汝等將來皆當作佛。」眾人聞言，有生怒者，以杖石擊之，常不輕菩薩卻恭敬如昔，乃至遠見增上慢人，也依然作禮。華藏世界裏的眾生，因為了悟生佛平等，自他不二，怨親一如，物我和諧的道理，所以不但沒有人我是非的紛爭，而且大家都能以無量的悲心，無盡的願力，互相包容，彼此尊重，因此形成光光相攝、圓融無礙、重重無盡的華藏淨土。

娑婆穢土是個一半一半的世界；佛一半，魔一半；男一半，女一半；善人一半，惡人一半；智者一半，愚者一半‧‧‧，我們生活在這一半一半的世界裏，不能只要這一半有利我的天地，拒絕那一半障礙我的世界。唯有通通包容，接納一切，我們才能擁有全面的人生。揚湯不能止沸，以恨更不能消恨，面對一半不如意的人事，我們唯有以無緣同體的慈悲心、自他不二的平等心來包容對方，才能化解干戈，消弭怨懟，贏得更多的敬愛，獲得美滿的人生。

四、包容無心的錯誤：

「人非聖賢，孰能無過，知過能改，善莫大焉。」沒有人喜歡犯錯，而犯錯也並不盡然都是壞事，如果因當事者能力求改正，錯誤往往是成功的奠基石。所謂「嚴以律己，寬以待人」，對於自己的過失，固然要嚴厲苛責，對於他人的錯誤，則應以寬容的耐心，給予改正的機會，以權巧的智慧規勸引導，令生正確的見解。華盛頓勇於承認砍斷櫻桃樹的過失，得到父親的嘉許，使得他一生都以「誠實」作為處世圭皋，造就了日後的豐功偉業；既聾又盲的海倫凱勒，本來性情乖戾，在老師的循循善誘之下改過遷善，終於成為一位偉大的教育家。對於他人的錯誤，我們若能他自互易，立場調換，以包容代替埋怨，以諒解代替厭惡，以鼓勵代替責備，以慈愛代替呵罵，以關懷代替放縱，以同事代替隔閡，我們的社會必定能夠更加進步，我們的生活必能夠更加美好。

我們的心量能包容多少，就能夠完成多大的事業：如果我們能夠包容一家，就可以作一家之主；能夠包容一市，就可以作一市之長；能夠包容一國，就可以作一國之君；能泯除一切對待，包容整個法界，就可隨緣應現，逍遙自在，成為法界之王。偈云：「竹密不妨流水過，山高豈礙白雲飛。」我們若能具有包容的心胸，就可以像行雲流水一樣，穿越重重的阻難，在悠悠天地間任性遨遊。

在科技進步，來往頻繁的社會裡，「尊重與包容」顯得尤其重要，我們應該尊重他人的自由，以奉持五戒代替侵佔掠奪；尊重生命的價值，以喜捨布施代替傷生害命；尊重大眾的所有，以共享福利代替自私自利；尊重天地的生機，以環保護生代替破壞殘殺。此外，我們更應用人我無間的雅量，包容異己的存在；用淨穢不二的悲心，包容傷殘的尊嚴；用怨親平等的智慧，包容冤仇的傷害；用凡聖一如的認知，包容無心的錯誤。如果大家都能以尊重的態度敬業樂群，以包容的心胸廣利眾生，將娑婆建為淨土將是指日可待之事。

在此祈求佛光加被，祝福大家吉祥如意，大會圓滿成功！

Buddha’s Light International Association Members and Honored Guests,

We are gathered here today from all over the world. I wonder if you realize that our theme of "respect and magnanimity" is already manifested in this pureland called Australia. I have traveled all over the world carrying out missions, and I feel strongly that the Australian government truly honors all races, respects cultural diversity, and provides a great deal of assistance to new immigrants. Therefore it is only proper that we are holding the Buddha’s Light International Association’s 4th General Conference here with the theme of "respect and magnanimity."

Freedom, democracy, and technology are the hallmarks of our modern century. However, misguided freedom has become an excuse for offending others; false democracy has become a weapon for trampling the weak; and unethical technology has become a tool for destroying one's neighbor. In the past freedom, democracy, and technology have been necessities for favorable progress. Now, they are the source of many problems. In these turbulent times, we call upon respect and magnanimity as a way for people of the world to cultivate increased mutual respect for and understanding of one another.

It is written in the sutras, "Buddhist practice is found in respectfulness; therefore, Buddhists must cultivate respectfulness." Due to this ideal, Buddhists have the distinction in world history of never having held a war in the name of religion. How do we actualize respectfulness in our daily life? Here, I propose the following four points:

Respect the freedom of others. Freedom is priceless. The history of the world is full of martyrdom for the cause of freedom. However, in a modern democracy, misconceptions of freedom can lead to great misfortune and confusion. Freedom requires respect for the freedom of others, and the Buddhist Five Precepts embody this spirit of freedom. No killing means to respect the lives of others. No stealing means to respect the property of others. No lying means to respect the reputation of others. No sexual misconduct means to respect the integrity of self and others. No intoxicants means to respect our own body. Upholding the precepts is honoring the freedom of others. When we examine the penitentiaries, we can see that inmates are being held because they have broken the Five Precepts. A person upholding the Five Precepts is righteous. A family upholding the Five Precepts is harmonious. A community upholding the Five Precepts is prosperous. A nation upholding the Five Precepts is strong. A world upholding the Five Precepts is the Pureland. As Buddha’s Light International Association members, we must actively promote the Five Precepts. Not only should we abstain from killing, we must protect all life. Not only should we abstain form stealing, we must be generous and helpful. Not only should we abstain from sexual misconduct, we must honor the relationships of others. Not only should we abstain from lying, we must comfort and encourage others. Not only should we abstain from intoxicants, we must learn to be wise and help others to maintain clear thinking.

Respect the value of life. Countless Buddhist poems glorify the value of life. Here are two examples:

• Animal or human, who’s life is worth less?
  Both are made of flesh and bone.
  Please do not shoot the little sparrow;
  Her baby cries for food from the nest. 

• All beings and I share one body.
  Though we answer to different names,
  When my flesh cries with pain, you hear.
  Having one nature,
  We merely appear as two.
  Why do we delight in the suffering of others?
  No need to wait for the final verdict:
  Our own heart sits in judgement. 

Life has no price because money cannot buy life. We should respect the value of being alive and of all living beings. Not only should we protect the lives of others, we should also respect our own life. We should be a lamp that illuminates and warms those who surround us. We should be a tree that shelters and comforts. We should be a bridge that guides all beings to the shore of happiness. We should be a raindrop that nurtures both body and mind.

Respect the possessions of others. Each one of us owns things, and when we lose our possessions, we feel pain and suffering. This is why we should not build our wealth and happiness upon the loss and suffering of others. We should learn to enjoy without owning and to possess only what is just. For example: We may not have a big mansion, but we can still enjoy the flowers and trees on the roadside. We may not be millionaires, but if our hearts are pure, the moon and stars are our unlimited treasures. The sutras tell us that "Flowing water speaks the words of the Dharma. Mountain and sky are the body of the Dharma." If we see the form of the formless nature and hear the sound of the soundless world, we will posses this boundless universe. We will have no desire either for worldly ownership of material things or for the satisfaction of the senses. We will have the compassion to benefit others and to relieve their suffering. The Mahaprajnaparamita Sutra says: "Treat the wives of others as your mother, and consider the wealth of others as fire. Everyone belongs to our family. This is to have a just and fair view." Members of the Buddha’s Light International Association should respect this spirit of justice. We should benefit others, so that we can all live in great happiness.

Respect nature. Australia has a very successful environmental policy. This land is lush and green. Even the birds and animals are friendly. Buddhism also has a great sensitivity towards ecology. It is written in the Amitabha Sutra that the Land of Ultimate Bliss is full of trees and the birds and fish sing the words of the Dharma. In the Jataka Tales, the stories of the Buddha’s many lives, the Bodhisattva dares not raise his voice to scare others, walks softly so as not to trample the ground, and would never pollute the land and streams with garbage and toxic waste. The ancient monasteries were always situated in the wilderness. Monks have always protected the environment and surrounding natural resources. Based on the spirit of compassion, Buddhism promotes vegetarianism to provide refuge for all living beings. As Buddhists, we should put forth our best effort to protect all life. Truth is magnanimity. It can encompass all. How should we promote the teachings of magnanimity for the sake of world peace?

Have magnanimity for those who are different.

Because of differences in environment, customs, and languages, it is not surprising that we have disagreements. Still, the Diamond Sutra says that in order for a Bodhisattva to develop a great heart and deliver all beings from their suffering, the notion of self, other, group, and identity must first be eradicated. We should develop a mind of no-self and honor those who are different. Otherwise, how can we liberate ourselves from suffering, to say nothing about trying to liberate others.

Buddhism is a religion of magnanimity. The Buddha promoted the idea that "People from all castes who renounce the world become the family members of Shakyamuni." From nobles to commoners, even heretics to prostitutes, in fact, anyone who becomes a believer, will be accepted into the sangha. After his conversion to Buddhism, King Ashoka reduced taxes, refrained from the habit of killing, and respected all religions. Not only did he win the praise of his subjects, but his nation also became prosperous and strong. Buddhism in the Tang Dynasty divided into eight schools, yet Buddhism’s popularity and development continued to grow. Competition actually ushered in an age of splendor for Chinese Buddhism. Thus, honoring differences does not lead to division; on the contrary, it increases vitality and fosters growth.

The five fingers of a hand are of differing lengths, yet together, they can grasp an object. The five senses function differently, yet together they produce cognition. Magnanimity and unity are strength. Magnanimity and cooperation bring about results.

Have magnanimity for those who are suffering.

Prior to undergoing surgery in April of this year, I told my doctor, "As a monk, I have no fear of death. I just worry that the pain will ruin my image and self-respect." My doctor replied, "A healthy person has an image, but a patient also has dignity. Is not shameful to be in pain. Patients should be shown respect." A doctor can be a Bodhisattva, relieving not only the suffering of the body, but also easing emotional fear and hurt.

Kshitigarbha tolerates the greed, hatred and ignorance of beings in hell. He is a light of hope in the darkness of misery. Amitabha Buddha tolerates the ignorance of all beings. Even with negative karma we can be reborn in the Pureland of Ultimate Bliss. Avalokiteshvara tolerates the turbulence of this world. She aids those who are in need. Because of the compassion and magnanimity of these Bodhisattvas, they have honored places on the altars in our homes. It is only when we have magnanimity for both good and bad, success and misfortune, the part and the whole, that we can posses the entire world.

Have magnanimity when insulted by enemies. 

The highest teaching of the Buddha is that we are all equal. When the Buddha became enlightened under the bodhi tree, he exclamation: "All beings already possess the wisdom to realize their Buddha nature." The Lotus Sutra speaks of a particular Bodhisattva who respected and praised all creatures saying, "I dare not have contempt for you, you will all be a Buddha one day." Some people teased him with sticks and stones, but the Bodhisattva still praised and respected his tormentors. Beings who dwell in the Avatamsaka Pureland realize the oneness and equality of all. No quarreling or fighting arise. All beings contribute their boundless compassion and steadfast vows, and also their mutual respect and magnanimity, shining in the completeness and fullness of the Avatamsaka Pureland.

Our saha world is comprised of "half-and-half": half are Buddhas and half are unawakened, half are male and half are female, half are good and half are bad, half are wise and half are foolish. We live in world of half-and-half. One cannot have just the beneficial "half" and abandon the adverse "half." It is only through magnanimity and acceptance for all, that we can realize the fullness of existence. Hatred never cures injustice. We can only open to the misfortunes of life with compassion and fairness. By being magnanimous towards hatred and discord, we can bring respect, love, and fullness into our lives.

Have magnanimity for unintentional mistakes.

We are not saints: we all make mistakes. But correcting the mistakes we make is the best virtue. No one wants to make mistakes, and mistakes are not necessarily bad. Learning from our mistakes builds the foundation for success. We should be strict with ourselves, yet go easy on others. We should diligently correct our own faults, yet tolerate patiently the shortcomings of others. We should give others an opportunity to find a remedy, guiding them with kindness and wisdom, so that they, too, can develop the right understanding. In confronting other's mistakes, we should try to exchange places with them. We should exhibit magnanimity rather than resentment, understanding rather than hatred, encouragement rather than scorn, care rather than negligence, unity rather than division. If we can do that, society will make favorable progress, and life will be just that much better.

Our achievement is proportional to the size of our heart. If we can show magnanimity towards those in our family, we can be leaders in our homes. If we can show magnanimity towards those in our community, we can be leaders of our communities. If we can show magnanimity towards those in our nation, we can be leaders of our nation. If we can get beyond all opposites, appreciate everything in the universe, and help where it is appropriate, we will be as free as the king of the Dharma realm is. It is said: "Bamboo packs tightly, but water can still flow through it. The mountain is high, but clouds are not stopped by it." If we have magnanimity, we can be like clouds and water, penetrating all obstructions. We will be able to travel freely throughout the universe.

In this age of technology and close interaction, respect and magnanimity are essential. We should respect the freedom of others by upholding the Five Precepts, instead of taking advantage. We should respect the value of life by being generous and charitable, instead of killing. We should respect the possessions of others by sharing, instead of being selfish. We should respect the vitality of nature by protecting, instead of exploiting. Furthermore, we should have a large heart that honors all our differences. We should have the compassion to tolerate the pride of those who are hurting. We should have the wisdom to forebear insults from enemies. We should develop the right understanding so that we can be patient when unintentional mistakes occur. If we work and interact with respect, serve and help all beings with magnanimity, it is only matter of time before this world will become a pureland.

I sincerely pray that the blessings of the Buddha will shine over all of you, that you will have much fortune and happiness, and that this conference will be a great success.