2012 -- Happiness and Peace

Keynote speech given at the 14th BLIA General Conference,
Taiwan, October 11, 2012

各位貴賓、各位來自世界各地的佛光人，大家好！

國際佛光會世界總會自一九九二年在洛杉磯音樂中心成立以來，今年正式邁入第二十年。回顧過去二十年來，佛光人在世界各地弘揚人間佛教，為人間帶來光明與希望，為當地社會服務奉獻，也為自己的生命留下歷史，首先在這裡為各位的發心表示由衷的讚歎。

今日世界，由於科技進步、醫學發達，人類的壽命普遍延長。然而，現代科技文明的進步，卻也帶來人際關係的疏離、冷漠，越來越多的人感受不到人生的快樂 與安穩。因此，在今年的大會裡提出「幸福與安樂」主題，希望各位能將幸福安樂的觀念帶回去，並且傳播於世界，能在生活中運用，解脫憂悲苦惱，同時擴大心 量，提升生命的層次和品質。

說到幸福與安樂，人到世間上，究竟是為了幸福而來，還是痛苦而來？一般人都會想：「當然是為了幸福而來！」但是在現實生活裡，有多少人在享受幸福安 樂？現在大家最常看到、聽到的，往往是世間的災難與哀嚎。諸如大自然的災害，人為的戰爭、暴力、饑餓、貧窮，以及個人生活中面臨的各種壓力，很少人真正感 覺到人生是幸福的。

好比一般人熱衷於功名富貴，但是功名富貴裡有幸福安樂嗎？答案並不盡然。一般人喜歡追求金錢、愛情，金錢、愛情裡有幸福安樂嗎？這也是苦樂參半。甚至 於一般人追求自由、民主，就算國家社會自由民主了，但是自己的心裡缺少安然自在，這樣的人生也感受不到幸福安樂。所以說，長久以來人人希求幸福與安樂，卻 少有人真正擁有。

如何獲得人生的幸福安樂？以下提出四點意見：

1、淡泊知足是幸福安樂

世間上，有的人追求物質的快樂，有的人嚮往大自然恬靜自得的快樂，也有的人超然於物質生活及外在的境界，從淡泊知足中獲得精神的快樂。究竟什麼樣的快 樂，才是我們應該追求的呢？物質的生活，是能滿足人的需要，卻不能為人帶來長久的快樂，唯有淡泊知足，才能讓我們獲得恆長的快樂。

所謂「人到無求品自高」，一個人雖沒有華服莊嚴，沒有美食欲樂的享受，但是他不貪求，人品道德自然高貴。淡泊無求的人，不會有嫉妒比較，不會與人對立 爭執，處人處事不會囂張傲慢，凡事隨遇而安。好比歷史上很多的賢德之士，他們受到世人的尊敬，並不在他擁有良田萬頃、華廈千間，而是他們以無為有，在淡泊 知足中涵養了自己的道德人格，為後人示範了「空無」的生命哲理。

能夠脫離欲望的牢獄的人，才有希望找到真正的幸福快樂。如孔子的學生顏回「一簞食，一瓢飲」，一樣可以過得自在安樂；晉代陶淵明甘於辭官隱居，悠然自 得於「採菊東籬下，悠然見南山」的耕讀生活；唐代玄奘大師「言無名利，行絕虛浮」，儘管受到國家特殊的待遇，仍然淡泊名利，保有人格；近代的弘一大師，一 條毛巾用了幾十年捨不得換，菜太鹹了，他也不嫌棄，說：「鹹有鹹的味道，淡有淡的味道」。可見得注重人格修養，安貧樂道的人還是很多。

一般人希求財富名位，其實「享有」比「擁有」更能得到寬廣美好的人生視野。好比山河大地、花草樹木，雖然不是我的，但是我可以遨遊其間，那又何嘗不是 一種幸福？一個人擁有世間的財富，雖然我沒有，但我可以享受清風明月，可以關心身處的世界，將所有的人類視為我的兄弟姐妹。我享有整個宇宙虛空，比「擁 有」一個鄉鎮、一個縣市，乃至一個國家、多少財富的人還要更大、更多、更廣。因此人生不一定要追求擁有，擁有再多也滿足不了貪欲，淡定享有的人生，處處都 有幸福滿足。

我一直很欣賞客家人的一句話，你問他：「吃過飯了沒？」一般人會說：「吃過了」、「吃飽了！」但客家人不是這麼回答，他會告訴你：「足了！」這兩個字 很有意義，表示他不但吃飽了，而且吃得很滿足。一句「足了！」是多麼灑脫自在，多麼有自信！哪裡還會感到貧窮困頓呢？知足的人是世間最富有的人。

淡泊知足產生定慧之力，你能淡就能定，就能重新估定人生的意義、價值。就像賣菜的陳樹菊，她能看淡金錢，才能勇於喜捨，讓金錢發揮最大的價值，也才能獲得大家的尊重。

淡泊知足是對生命有所為、有所不為，心有所求、有所不求。人能淡泊知足，才能不為形役，就可以安住身心，享受滿足的富樂。所以，淡泊知足才是真正的富有，懂得淡泊知足的人，自然擁有人生的幸福安樂。

2、慈悲包容是幸福安樂

慈悲，是一切眾生共有的財富，不是佛教所專有。人間有了慈悲，人類才能共存共榮。在佛光會成立之初，我就訂下〈佛光四句偈〉，作為全球佛光人生活奉行 的準則。其中第一句「慈悲喜捨遍法界」，便是期許大家開展自己的心胸，效法觀世音菩薩大慈大悲的精神，給予眾生安樂，拔除眾生痛苦，將慈悲喜捨普利一切有 情。

有一位金代禪師很喜歡蘭花，在寺院的庭園種了許多名貴的蘭花。一天，他外出辦事，吩咐徒弟在出門的這段期間代為照顧。沒想到徒弟在澆水時，一不小心就 把這些蘭花架打翻了，弟子感到很愧疚，心想：「我把師父心愛的蘭花摔壞了，師父回來之後，不知道會如何生氣？」金代禪師回來後，徒弟去向師父認錯請罪，沒 想到金代禪師不但不責怪他，反而安慰說：「我養蘭花，一是為了美化環境，二是為了供養佛祖，我不是為了生氣而養蘭花的啊！」

經云：「慈息貪欲，悲止瞋恚」，如果我們能學習金代禪師的涵養，自我省思：我交朋友是為了生氣嗎？我結婚是為了生氣嗎？我養兒育女是為了生氣嗎？我做事業是為了生氣嗎？肯定不是的！轉念一想，自然能息貪止瞋，化解紛爭於無形了。

慈悲，不是要求別人，也不是用來衡量別人的尺度，而是要求自己。慈悲不是一味的忍讓，不是打不還手，罵不還口，當公平正義受到打壓排擠，或者當正人君 子遭受毀謗抨擊時，可以勇敢挺身而出；慈悲不是一時的感動，而是保持恆長心為人服務；慈悲不是只有對自己的親友，更不是要求回報的。慈悲不一定是和顏悅色 的讚美鼓勵，有時為了公眾的權益、為了度化剛強之輩，也會現怒目金剛相來折服惡人，這才是難行能行的大慈悲！

慈悲，沒有敵人。有了慈悲，就能擁有善緣；有了慈悲，就能融入眾中，甚至與宇宙融和一起。有了慈悲包容，所謂「有容乃大」，自然凝聚眾人之力，得道多 助。過去孔子周遊列國講學，居無定所，卻擁有三千弟子；佛陀行腳弘化五印度，講經時有百萬人天參與，常隨眾也有千二百五十五人。人，有不同的性格、不同的 需要，做人處事很難盡如人意，若能用一顆寬厚、包容的心來處人處事，必能廣得人緣，受到眾人的擁護。

不過，光有慈悲包容還不夠，必須輔以智慧力。社會上不少人曲解慈悲的涵意，讓慈悲由寬恕包容變成姑息縱容；甚至運用不當，致使慈悲淪為罪惡的根源。例 如：濫行放生，反而傷生害命；濫施金錢，反而助長貪婪風氣。因此，真正的慈悲包容必須以般若智慧為前導，否則弄巧成拙，反而失去它原有的善心美意。

一位青年為了一道牆和鄰居爭地，寫信給在朝廷做官的父親，希望父親能出面幫他把這面牆爭取過來。父親很明理，回給兒子一封信說：「萬里投書只為牆，讓他三尺又何妨？長城萬里今猶在，不見當年秦始皇。」簡短的幾句話，說明人際之間進退應對、包容的智慧和藝術。

佛經有謂：「一花一世界，一葉一如來」，在一沙一石、一花一葉中可以見到三千大千世界，表示自然界的萬物是共存共榮的。人與人之間也是如此，對於不同的性格、不同的想法、不同的信仰要去包容；國與國之間，不同的宗教、不同的族群、不同的膚色，更要相互包容。

綜觀世間上的紛爭，往往是起因於不同國家、文化、族群、宗教彼此不能互相包容，社會上的貧富懸殊、階級不平等，才導致種種的對立，這也是當今全人類必須共 同面對的問題。要走出這樣的困境，只有慈悲與包容。慈悲包容才能喚醒人們的道德良知，社會繁榮進步；才能化解紛爭，免去戰爭毀滅；才能永續長存，促進世界 和平。

希望今後我們所有的佛光人，能將慈悲包容的精神，從一己擴及到家庭、社會，乃至全世界、全人類。人間有了慈悲包容，才有可能獲得永久的幸福安樂。

3、提放自如是幸福安樂

常聽人抱怨：「生活的重擔，壓得我透不過氣來」、「心裡的壓力、人情的冷暖讓我承受不了」，究竟是什麼讓人的身心不得安寧呢？
人在世間上，會感到壓力沉重，往往是因為放不下。比方：一般人從小開始，就經常計較父母對誰的愛比較多；讀書以後，常與同儕比較誰的成績高下；長大後結交 朋友，又常掛念朋友會不會看不起自己；經營公司，每天在金錢利益上錙銖必較；生病了，掛念生死痛苦；老年了，擔心無人奉養照顧。

人的心中就是這樣百般掛念，擔負人我是非、種種的比較計較無法放下。過去曾有一個梵志帶了兩隻花瓶去拜訪佛陀。一見面，佛陀就對他說：「放下！」梵志依言放下手中的一隻花瓶；佛陀又說：「放下！」他又放下另一隻花瓶。佛陀還是說：「放下！」

梵志心中感到不解，說：「我手中的東西都已經放下了，你還要我放下什麼呢？」佛陀說：「我叫你放下，不是要你放下花瓶，而是要你把傲慢、驕瞋、嫉妒、怨恨這些不善的念頭和不好的情緒，都要統統放下。」

我經常比喻，做人要像一個皮箱，當提起時提起，該放下時放下。當提起時，應該勇敢承擔，要有「捨我其誰」的發心與使命感；該放下時，也要隨順因緣，坦然放下。能放下，便容易再提起；肯向前跨一步，就會有前途。

有一隻小狗整天追著自己的尾巴轉圈子，大狗看見了，就問他：「你在做什麼？」小狗說：「有人說，我們狗兒的幸福就在尾巴上，所以我要追逐幸福啊！」大狗告訴他：「你追著尾巴跑是永遠找不到幸福的。只要你昂首向前走去，幸福自然就會跟著你走了。」

提起，是要提起正念、提起正行、提起正語、提起正見、提起慈悲、提起道德、提起善緣、提起精進。放下，必須能大能小、能屈能伸、能有能無、能高能低； 放下對名聞利養的貪取，放下對煩惱憂悲的執著，甚至放下對「放下」的妄念，直到無一法可放捨，如六祖惠能大師說的：「本來無一物，何處惹塵埃？」這就是真 正的放下。所謂「心中有事天地小，心中無事一床寬」，人一旦放下心中的執著，是何等逍遙自在！

提起與放下，是一體兩面，是同等重要，提起，不是爭取，是一種發心，是一種忍耐，是一種智慧。放下，不是放任隨性，而是一種只問耕耘不問收穫，只問奉獻付出，不計個人得失的菩薩道精神。

歷來的聖賢立身處世，無不以濟世益人為優先，不計較個人的利害得失，甚至犧牲生命也在所不惜。南宋名相文天祥，抗元兵敗被俘，元朝以宰相之位利誘，但 是他不為所動，在獄中寫下〈正氣歌〉以明志，留下千古的美名；孔子「殺身成仁」、孟子「捨生取義」；關雲長義薄雲天，養浩然氣；范仲淹的「先天下之憂而 憂，後天下之樂而樂」等，這些古德先賢，他們放下小我，成就了大我。

再者，佛教教主佛陀，以王子之尊放棄皇宮享受，走向求道、修道、悟道，最後一生行化五印度傳教，為眾生宣說離苦得樂的妙法。懂得放下，擁有的世界更廣闊；勇於提起，渺小短暫的生命，也因為肯得「給人」，更能活得心安理得，自然與幸福快樂相隨。

4、無私無我是幸福安樂

人不能離群索居，必須仰賴種種的因緣條件，才能生存，可以說人的一生和社會大眾都有著密切的關係。然而人生最大的缺點，往往是從私心、執著而來。例如 人與人互動時，常會希望對方能給予同等的回報，結果付出愈多，期待愈大；如果對方沒有達到自己預期的理想，就會產生煩惱。因此佛教主張以慈悲提升道德人 格，以理智淨化世俗感情。

佛門裡有一句話：「莫嫌佛門茶飯淡，僧情不比俗情濃」，沒有私情的執著，看似無情，裡面卻蘊含無限的慈悲，無限的智慧；在平淡中才是最真，在平常中才能久遠。

過去子夏曾問孔子，什麼是「三無私」？孔子說：「天無私覆，地無私載，日月無私照」。意思是：天地無私，所以能成其大；日月無私，所以能遍照十方。人 生要想有一番作為，必須有「無私」的心胸，不管做什麼事，都是為別人、為公眾而做，自然會有大眾的因緣來成就。凡事只想到自己的人，到頭來不但沒有人緣， 沒有助緣，勢單力薄也難以成事。

無私無執讓我們擴大心量，不再以自我為中心。無，不是沒有原則，反而是有更大的原則；無，不是沒有是非，而是有更超越的慈悲。

有一天，孔子的得意門生顏回到街上辦事，走到一家布店門口前，看見兩個人在吵架。賣布的要向買布的收取二十四塊錢，但買布的說：「一尺布三塊錢，八尺布應該是二十三塊錢，為什麼卻要我付二十四元呢？」

顏回一聽，走到買布的人跟前，說：「這位仁兄，你算錯了，三八是二十四，你應該給人家二十四元才對。」買布人的很不服氣，指著顏回說：「你憑什麼資格說話？三八是二十三還是二十四，只有孔夫子有資格評斷，咱們找他評理去！」

顏回說：「孔子是我的老師，如果他說是你錯了，怎麼辦？」買布的人說：「如果我錯了，我就把頭給你，如果是你錯呢？」顏回說：「如果是我錯了，我就把頭上的帽子輸給你。」

二人找到孔子，一五一十地把剛才的事說一遍，孔子立刻轉過頭對顏回說：「顏回，你輸啦，三八就是二十三，你把帽子取下來給他吧！」

顏回一聽，頓時如天崩地裂，心想：「難道老師糊塗了嗎？」但又不敢違背老師的話，只好默默的把冠帽摘下來，交給買布的。

回去以後，顏回愈想愈不對，忍不住問：「老師，三八到底是二十三，還是二十四？」

孔子反問他：「你認為是頭重要，還是帽子重要呢？」

顏回答：「當然是生命重要！」

孔子說：「這就對了。如果我說三八是二十三，你輸的不過是一頂帽冠；如果我說三八是二十四，他輸的卻是一條人命啊！」

在佛法裡，法無定法，權衡輕重之下，三八可以是二十四，也可以是二十三，毋須執著於一定的答案，這就是聖者的智慧了。

在我們的生活中，舉心動念都可以修行。凡事都能以無私、無我、無執、無求的態度來處世應對，自然會去尊重別人，包容一切，自己人生反而會獲得更多，幸福快樂也會隨之而來。

國際佛光會自成立以來，就以無私無執的理念為社會服務奉獻，期許大家在服務人群的同時，也提升自己的生命意義。無私，才能容眾，以眾為我，從無私中可 以擴大自我；無執，就不容易產生執著，就會為他人、為國家社會著想。做人處事能夠無私無執，就能開闊自己的心胸視野，進而感受到人生的幸福安樂。

綜合以上所說，幸福安樂，是每個人所渴求，也是全人類所追求的願景，有幸福的人生觀才有安樂的生活。希望今後我們所有的佛光人，以及有緣的十方大眾， 大家都能涵養「知足淡泊」的性格，擁有「慈悲包容」的心胸，學習「提放自如」的灑脫自在，圓滿「無私無執」的人格，共同為人類的幸福與安樂奉獻心力，創造 一個現世幸福安樂的「人間佛國」。

最後，祝福大家法喜充滿，人人擁有幸福安樂的人生！

Distinguished guests, BLIA members, greetings to you all!

It has been twenty years since Buddha’s Light International Association was inaugurated at the Los Angeles Music Center in 1992. As we look back at the past two decades, we see that BLIA members have propagated Humanistic Buddhism across the world, brought light and hope to humanity, served and contributed to society, and also left their own marks in history. I would like to take this opportunity to express my utmost admiration for your dedication.

In today’s world, technological and medical advances have prolonged the human lifespan. However, such advances have also led to increasing estrangement and apathy among people. More and more people are feeling the lack of happiness and peace in their lives. Hence, the theme of this year’s General Conference is “Happiness and Peace,” through which I hope all of you can take home the essence of happiness and peace and spread it across the world, apply it to your daily lives, and be free from sorrow, worries, suffering, and trouble. At the same time, may happiness and peace broaden your minds and raise the standard and quality of your lives to higher levels.

Speaking of happiness and peace, what is the purpose of our existence in this world? Is it to find happiness? Or to experience suffering? Of course, most people would say, “Happiness!” In reality, how many people actually enjoy happiness and peace? What we hear and see most often are the wails of grief over the catastrophes of this world. These include natural disasters and man-made calamities such as war, violence, famine, poverty, and various stresses and anxieties experienced in everyday life. Very few people think of life as truly happy.

The average person is committed to becoming famous and rich, but is happiness and peace found within fame and fortune? The answer is not entirely yes. In general, people like to pursue money and love, but can happiness and peace be found within money and love? Again, the answer is a bittersweet yes and no. As for those who pursue freedom and democracy, even if the country is free and democratic, without inner peace and ease, life is still without true happiness and peace. Therefore, it can be said that the happiness and peace that have been sought by people for so long are in fact in the possession of very few.

How do we attain peace and happiness in life? I offer the following four suggestions:

1. Happiness and peace come from detachment and contentment
In this world, some people pursue material happiness and others pursue nature’s tranquility and peace, while some pursue material transcendence and spiritual happiness attained from detachment and contentment. So what type of happiness should we be pursuing? Material life may satisfy our daily needs, but it does not bring sustained happiness; only detachment and contentment allow us to enjoy lasting happiness.

As the saying goes, “a mind without desires makes a character noble.” A person may be without glamorous outfits or sensual enjoyments, but as long as he or she is not greedy for anything, he or she will naturally be noble in character. A person who is detached and without desires does not get jealous or compare himself with others, does not oppose or fight with others, and does not treat people or matters with arrogance and insolence, but follows any conditions with perfect ease. Take the many eminent and virtuous people throughout history, for example. They earned the respect of others not because of their wealth, but because of their moral integrity nurtured through living simple but content lives. They are the true models of living the philosophy of emptiness.

Only by liberating ourselves from the shackles of desire can there be hope in finding true happiness and peace. Yan Hui, a renowned disciple of Confucius, lived “with a bamboo dish of rice, a gourd vessel of drink” in perfect ease and peace. Tao Yuanming of the Jin Dynasty was willing to retreat from the trappings of officialdom to live a secluded life of farming and reading, carefree and content in “plucking chrysanthemums under the eastern fence and serenely gazing at the southern mountains.” Master Xuanzang of the Tang Dynasty “spoke no words of fame and gain; performed no superficial acts” while receiving royal patronage and remained detached from fame and gain to maintain his integrity. Master Hong Yi of recent times used the same towel for decades, and when a dish was too salty, he still consumed it with ease by saying, “Saltiness is a taste; so is blandness.” From the above, we can see that there were many people able to nurture a noble character by being content in poverty.

While most people pursue wealth and fame, they need to know that a beautiful life with a broader vision can be attained by “enjoying” instead of “possessing.” For example, although I do not own the mountains, rivers, lands, flowers, and trees, I can still wander through them in a carefree manner. Is this not happiness? While someone else may own the entire world and I do not, I can still enjoy the cool breezes and the bright moon. I can still care for the world I live in and regard all people as my brothers and sisters. To be able to enjoy the entire universe and the vast emptiness makes my world bigger and broader than owning a town, a city, a country or immeasurable wealth. Hence, life is not about the pursuit of what we can own, because no matter how much we have, we can never satisfy our greed. Enjoy life with a detached mind and happiness and contentment will be found everywhere.

I have always admired the Hakka expression given in response when you ask someone if he has eaten. Generally people would say, “Yes, I have eaten,” or “I am full.” But a Hakka does not respond in this manner, he tells you, “I am content!” This is quite interesting, because this expresses that not only has he eaten, but he is also very satisfied. A simple expression of “I am content!” shows so much ease and confidence. How can one be troubled by poverty? A content heart makes one the wealthiest person in the world.

Detachment and contentment give rise to the strengths of concentration and wisdom. The more detached you are, the more concentrated you can be, and thus, the more you are able to redefine the meaning and value of life. Just as Taiwan’s vegetable vendor Chen Shu-chu is detached from money, allowing her to give generously so that the value of money can be maximized. As such, she has won the respect of everyone.

Detachment and contentment means: there are things we should do, things we should not do in life; there are things that we should desire, things we should not desire in our minds. When we can be content, we will not be enslaved by life and will be able to settle both body and mind to enjoy the wealth and happiness of contentment. Therefore, detachment and contentment are true wealth, and people who understand detachment and contentment will naturally have happiness and peace in life.

2. Happiness and peace come from compassion and tolerance
Compassion is an asset jointly owned by all living beings; it is not exclusive to Buddhism. Only when there is compassion can humanity coexist in mutual prosperity. Upon the founding of BLIA, I composed the BLIA Verse to serve as the motto of life by which BLIA members worldwide should abide. The opening line, “May kindness, compassion, joy and equanimity pervade all Dharma realms,” is an expectation for all of us to open up our minds and emulate Avalokitesvara Bodhisattva’s spirit of great loving-kindness and compassion, bringing joy to all living beings and liberating them from suffering. In other words: to give kindness, compassion, joy and equanimity to all living beings. Ch’an Master Jindai loved orchids, so he planted many precious orchid species in the temple garden. One day, as he was preparing to leave the temple to attend to certain affairs, he reminded his disciple to take care of the orchids during his absence. Unfortunately, while watering the plants, the disciple accidentally knocked over the shelf and broke the pots. He was full of shame and thought to himself, “I have destroyed my master’s beloved orchid plants. Master is going to get so angry when he returns!” Upon Ch’an Master Jindai’s return, the disciple acknowledged his mistake and asked his master for forgiveness. To his surprise, instead of scolding him, the Ch’an master comforted him and said, “I planted these orchids to beautify the environment and to offer them to the Buddha. I did not plant orchids so that I could get angry!”

As noted in a Buddhist sutra, “Loving-kindness ends greed; compassion ends anger.” If we can learn from Ch’an Master Jindai’s virtue and reflect upon ourselves by asking, “Did I make friends to get angry at them?” “Did I get married to get angry?” “Did I have children so that I could get angry at them?” “Did I start my career so that I could get angry?” Of course not! A change of perspective can put an end to greed and anger, resolving conflicts.

Compassion is not a demand on others, nor is it a standard by which we judge people. It is a way to discipline ourselves. Compassion does not mean blind tolerance to physical attack or verbal abuse. When justice is threatened or when good people are being slandered or attacked, we should stand up bravely for them. Compassion is not a momentary emotion, but a persistent service for others. Compassion is not just being kind only to our friends and family, nor does it mean we are to expect anything in return. Compassion is not always about praises and encouragement. Sometimes, in the interest of common well-being or to subdue the hard-headed, an angry expression is required to subdue villains. This is actually the greatest and most difficult form of compassion.

There are no enemies in the eyes of compassion. Compassion brings good affinities. Compassion harmonizes self and others, and is one with the universe. As the saying goes, tolerance fosters greatness; with compassion and tolerance, we can naturally unite people and create many supporting conditions. Confucius traveled to different regions to teach and had no fixed home, yet he still had a following of three thousand disciples. The Buddha traveled across India to teach the Dharma, and many of his assemblies were attended by a million people and heavenly beings alongside the regular entourage of 1,250 followers. Different people have different characteristics and needs, hence, it is difficult to please them all. If we can treat others with a kind and tolerant mind, we will certainly develop good affinities broadly and receive the support of many.

However, compassion and tolerance alone are not enough. They need to be supplemented by wisdom. In this world, the meaning of compassion is often distorted, leading to excessive indulgence and turning a blind eye to what is wrong. When applied inappropriately, compassion can become the source of crimes and wrongdoings. For instance, the common practice of freeing live animals actually causes harm to more animal lives. Inappropriate and lavish giving of money only nurture greed and corruption. Therefore, true compassion and tolerance must be supplemented by prajna wisdom to prevent traveling down the wrong path, rendering the initial intentions futile. Once, a young man had a quarrel with his neighbor over a wall. He wrote to his father, an imperial minister, hoping that he would help him win this wall dispute. Being a reasonable man, the father replied, “A letter sent across ten thousand miles just for a wall, what harm can there be in yielding him three feet of space? The entire length of the Great Wall of China is still intact, yet Emperor Qin (who built it) is no longer around.” These simple words are sufficient to explain the interaction between people as well as the wisdom and art of tolerance.

According to the sutras, “there is a world in a single flower; a buddha in a single leaf.” Within a grain of sand, a piece of rock, a flower or a single leaf, we can see the three thousand great chiliocosms. This means that all matters in nature coexist in mutual prosperity. The same applies to people. Differences in character, thinking, and belief need to be tolerated. The different religions, races, and skin colors among nations require even more tolerance.

Looking at the conflicts in this world, they are usually caused by intolerance between different nations, cultures, races, and religions. Poverty gaps and social stratification are the causes of various conflicts, a problem faced by humanity as a whole. If we wish to be free from these dilemmas, compassion and tolerance are the only solution. Only compassion and tolerance can awaken people’s morals and conscience for society to flourish and improve. Only compassion and tolerance can help to resolve conflicts, prevent wars; only compassion can enhance and sustain world peace. It is my hope that from today forward, all BLIA members can spread the spirit of compassion and tolerance from self to their family, society, and to the entire world and humanity. Only when the world is filled with compassion and tolerance, can we have lasting happiness and peace.

3. Happiness and peace come from letting go and picking up with perfect ease
Very often, we hear people complaining about the stresses and anxieties of life, and relationships that become too much to bear. Exactly what is causing this lack of peace for the body and mind? When we feel too much pressure in this world, it is usually due to our lack of willingness to let go. For example, when we were young, we were most likely caring too much about who our parents loved more. In school, we compared grades with our classmates. As adults, we worry about whether or not our friends will look down upon us. In running a business, we calculate profit and loss daily. When we are sick, we worry about suffering and death. When we are old, we worry that there will be no one to take care of us.

Unable to let go, the human mind is constantly worried about all kinds of interpersonal problems, troubled by disputes over right and wrong, and plagued by all types of comparisons. Once, a Brahmin brought two vases to see the Buddha. Upon seeing him, the Buddha said, “Let go!” and the Brahmin put down one of the vases. Again, the Buddha said, “Let go!” and he put down the other vase. However, the Buddha continued to say, “Let go!” Confused, the Brahmin said, “I have already put down everything that I was holding, what else would you like me to let go of?” The Buddha replied, “What I am telling you to let go of is not the vases, but of unwholesome thoughts and emotions such as your arrogance, pride, anger, jealously, and hatred.”

I often use the suitcase as a metaphor for life: we pick it up when we need to, and we let go of it when it is time to do so. When we pick up something, we should be able to shoulder the responsibility with courage, with the resolve and sense of mission in serving. When it is time to let go, we should also follow conditions and let go in a calm and composed manner. The ability to let go makes it easy to pick up again. When you are willing to take a step forward, there will be hope for the future.

There was once a puppy running around in circles chasing after its own tail. An older dog saw this and asked, “What are you doing?” The puppy replied, “Someone said that a dog’s happiness is on its tail, so I am chasing after my happiness.” The dog then said, “You can never find happiness by chasing after your own tail. All you need to do is walk forward with your chin up, and happiness will follow you naturally.” In picking up, we are picking up right mindfulness, right actions, right speech, right thought, compassion, morality, good conditions, and diligence. In letting go, we should have the flexibility to be big or to be small, to give or to take, to have or not to have, and to stay high or to lie low.

We should let go of our greed for fame and gain as well as the attachment to troubles and defilements. We should even let go of the delusive thought of having to let go of something. Just as the Sixth Patriarch Huineng indicated, “Inherently, there is no thing, where can it attract dust?” this is true letting go. As the saying goes, “With a troubled mind, even heaven and earth become small; with a mind at ease, just a bed can be big and broad.” Once we let go of our attachments, we will be so carefree and at ease!

Picking up and letting go are two sides of the same coin; they are equally important. To pick up does not mean to fight for something; it is a resolve, a form of tolerance, and wisdom. To let go does not mean to ride on a loose rein and indulge oneself; it is the bodhisattva spirit of giving, only making contributions and not expecting anything in return.

Throughout history, many sages and eminent people were respected because they placed the wellbeing of others before their own and never thought of personal gains, even sacrificing their lives. Wen Tianxiang of the Song Dynasty was captured by the Yuan army during a resistance war. The enemies lured him with the position of a prime minister, but he remained unmoved and wrote the “Song of Integrity” in jail to state his will, thus, leaving a good reputation in history. Confucius expressed, “Sacrifice one’s life to preserve one’s virtue,” and Mencius said, “Give life for righteousness.” Guan Yunchang exhibited a “righteousness soaring high into the clouds” and nourished “a vast, flowing nature,” while Fan Zhongyan stated, “Bear hardship and bitterness before others; enjoy comfort and happiness after others.” These are all paradigms that show by letting go of the smaller self, a greater self is accomplished.

Furthermore, there was Sakyamuni Buddha, the founder of Buddhism, who relinquished the palace life of a prince for treading on the path of spiritual cultivation. Eventually, he attained enlightenment and spent his life spreading his teachings across India to help all beings to be liberated from suffering and attain joy. Knowing to let go allows us a much bigger world; being brave to pick up permits our short and limited life to be more at ease. Because we learn to give, naturally, happiness and peace will follow us.

4. Happiness and peace come from altruism and selflessness
No man is an island. We all must rely on various causes and conditions to survive. In other words, the life of a person is closely tied to all walks of society. However, the greatest flaw of humanity comes from selfishness and attachment. For example, people usually give with expectations of reciprocation; the more they give, the more they expect to receive in return. When their expectations are not met, they become troubled. That is why Buddhism advocates the sublimation of moral character through compassion and the purification of our worldly sentiments with rationality. As the Buddhist saying goes, “Complain not of a temple’s bland tea and food, for the sentiment of a monastic is far less strong than that of a worldly person.” Without selfishness and attachment, what appears to be heartless actually embodies boundless compassion and wisdom. Only within simplicity can the greatest truth be found; only within the most ordinary can a longstanding path be found.

Zi Xia once asked Confucius, “What are the ‘Three Impartialities?’” Confucius said, “Heaven covers all without partiality; earth sustains and contains all without partiality; the sun and moon shine on all without partiality.” This means that because heaven and earth are impartial, they can be large; because the sun and moon are impartial, their light can shine in every direction. If we wish to achieve major accomplishments in life, we must be impartial and always strive for the well-being of others and the general public. Then naturally, we will be supported by the right conditions to succeed. People who only think for themselves will not only lack the affinity and support of others, but will also encounter difficulties in accomplishing tasks without the strength afforded by teamwork.

Being selfless and altruistic expands our hearts and saves us from being self-centered. Wu (nothing or without) does not mean to be without principle, nor does it mean no distinction between right and wrong; rather, wu means to be steady in principle and to have compassion that transcends all.

One day, when Confucius’s distinguished disciple, Yan Hui, was out running errands, he saw two men fighting in front of a fabric store. The seller asked the buyer for twenty four dollars, but the buyer shouted, “If it’s three dollars per foot for this fabric, and 3 x 8 = 23, why should I pay you 24?”

Upon hearing this, Yan Hui approached the buyer and said, “My friend, your calculations are wrong. 3 x 8 = 24, that is the amount you should pay.”

Refusing to comply, the buyer angrily pointed at Yan Hui and said, “What gives you the right to speak? Only Confucius is qualified to decide whether 3 x 8 = 23 or 24. Let’s go ask him!” “Fine! Confucius happens to be my teacher. What are you going to do if he says you are wrong?” asked Yan Hui.

“If I am wrong, I will give you my head. But what if you are wrong?” “If I am wrong, I will give you this hat that I am wearing on my head.”

The two went to Confucius and explained the dilemma to him. Confucius immediately turned to Yan Hui and said, “Yan Hui, you have lost. 3 x 8 is 23. Give him your hat!” When he heard this, Yan Hui felt like the world had been turned upside down, and he thought, “Can it be that Teacher has lost his mind?” However, since he never disobeyed his teacher, he quietly took off his hat and gave it to the buyer.

Afterwards, the more Yan Hui thought about the incident, the more troubled he became. Finally, he could not help but ask, “My teacher, is 3 x 8 = 23 or 24 after all?” In response, Confucius asked him, “Tell me, which is more important, someone’s head (life) or someone’s hat?”

“Someone life, of course!” replied Yan Hui. “That is correct. If I said 3 x 8 = 23, a hat would be all that you lose, but if I were to say 3 x 8 = 24, then he would have lost his life!” said Confucius. In Buddhism, nothing remains fixed and unchangeable. Since rules can be flexible, 3 x 8 can be 24, 23, or even infinity. There is no need to be attached to a fixed answer. This is the wisdom of a sage.

In daily life, each and every thought can be a point for cultivation. If we can face the world with selflessness, altruism, detachment, and no desires, then we will naturally have respect and tolerance for everything. As such, our lives will benefit so much more, and happiness and peace will come naturally.

Since its establishment, BLIA has selflessly and altruistically served society. I hope that when we are serving others, we are also making our lives more meaningful at the same time. With selflessness, we can embody the public; by placing others before ourselves, our minds will be broadened by being selfless. With altruism, we can reduce our attachments; we will think for others, society, and our country. Selflessness and altruism open up our minds and broaden our vision, allowing us to find happiness and peace in life.

To sum up, happiness and peace are what everyone seeks and the vision all humanity strives to attain. A happy outlook in life brings peace in living. It is my hope that all BLIA members and friends from all directions can nurture a character of contentment and detachment, have a mind of compassion and tolerance, learn to pick up and let go with perfect ease, and achieve a character of selflessness and altruism. Let us work together, contribute to the happiness and peace of humanity, and build a “Humanistic Buddhaland” that is filled with happiness and peace here and now.

Last but not least, may your hearts be filled with Dharma joy, and may each and every one of you live a life of happiness and peace.