2018 -- 信仰與傳承

第十七次世界大會主題演說
主題：信仰與傳承
時間：二○一八年十月
主講：心保和尚
地點：高雄佛光山

各位佛光人，大家吉祥！

國際佛光會世界總會自一九九二年創會以來，今年已經整整二十六個年頭了。二十六年來，要感謝來自全世界各地的幹部、會員齊心協力，共同推進「佛光普照三千界，法水長流五大洲」的國際化目標。誠如大師所說，佛光山與佛光會如同「人之雙臂」、「鳥之兩翼」，雖然在家、出家在相上有不同，但是弘揚佛法的願心都是一樣的，在兩者相輔相成之下，著實擴大了弘法度眾的功能，如今，隨著時間的成長，人間佛教的理想和目標也逐步地在實現中。

仔細推究這股集體創作的動力來源，可以說，正是各位佛光人對人間佛教堅定的信仰所帶來的力量！是以，在「國際佛光會二○一八年世界會員代表大會」召開的今日，特提出「信仰與傳承」主題，期勉全體佛光人於肯定人間佛教「信仰」的同時，再能關注人間佛教的「傳承」。

一、信仰

關於人間佛教的信仰，茲以大師對「人間佛教」的定義──佛說的、人要的、淨化的、善美的，提出四點內容，並簡述其要：

（一）信仰佛說的

釋迦牟尼佛成佛之前，還是悉達多太子的時候，在皇宮裡過著衣食無缺、富樂安穩的生活，從來不知苦為何物。直到有一天，因緣際會，走出皇宮，目睹了人世間的老病死生，在那一刻，他終於恍然大悟：「原來這才是世間實相！」當下，他體悟到人應該要充分發揮生命的價值、積極闡揚生命的意義，很快地，便決定放棄王位的繼承，獨自一人步上修行之路。

在修行的過程中，佛陀深刻體悟到二個境界：

一是生命的永恆性。生命看似一期一期，有生有滅，但是在生滅相續之間，則有它的不變性，永遠地與時空、自然共同存在。

二是眾生的平等性。在人世間，當你看到人性許多的缺陷、不完美時，對人還會有信心嗎？儘管人有諸多不圓滿，但是在佛陀眼裡，心、佛、眾生是沒有差別的，他告訴我們「一切眾生皆有如來智慧德相」，最終都能成就佛道。

佛陀這二個覺悟所展現的，正是他對生命價值的高度肯定，以及對有情眾生的堅定信心，也就是對世間真理的一種深厚信仰。如果我們也能嘗試體味佛陀所悟到的這種人生智慧，看待生命必然會更有信心，因為我們知道，只要今生肯努力把人做好，未來可以變好；看待一切人等也會更有信心，因為眾生皆有佛性，人人都是未來佛，都應該給予尊重。

（二）信仰人要的

說到「信仰」，舉凡我們心中認為對人生有價值、有幫助的，都可以做為信仰的對象。以佛教來說，所信仰的可能是種種法門，比如念佛，可以成為信仰；修禪，可以成為信仰，因為它們都能給人帶來力量，給人身心有所依靠。

信仰的重要性，就如同大師告訴我們的：「世間最大的財富，不是黃金、鑽石，應是信仰。」縱觀這個社會，每個人都想要擁有財富，但是一個人即使家財萬貫，能買得到親情嗎？能買得到健康嗎？不一定，因為物質財富的價值終究是有限的，精神財富的受用才是無窮的，而信仰也就是精神上的財富。

甚至大師進一步說：「信仰就是生命。」生命是人一生的全部，同樣地，信仰也是人一生的所有，透過對信仰的肯定，人生有了目標、有了方向，煩惱自然會減少，生活必然會更自在、更解脫、更歡喜，幸福感相對也就能提升。如果各位佛光人能有這種深刻的感受，那麼信仰已經讓你產生足夠的信心，你從信仰裡就已經得到很大的力量。

（三）信仰淨化的

人間雖然有煩惱，但是不要忘了人間有佛陀；世間雖然有痛苦，但是不要忘了世間有佛法。只要我們心中有佛法，佛法會改變我們的觀念、轉變我們的想法、淨化我們的身心，所見所聞的世界也就會不一樣。

佛法有所謂「八萬四千法門」，每一個法門都可以對治眾生的煩惱。以一個「因緣法」來說，世間萬事萬物都是「因」和「緣」聚集而成的，所謂「法不孤起，仗境方生」，因緣到了，自然相應而起。

同樣地，人與人之間也是建立在這種因緣關係上，這當中有別人給你的因緣，也有你給別人的因緣。好比大師訂定的「佛光人工作信條」：給人信心、給人歡喜、給人希望、給人方便，體現的就是給人因緣的精神；大師開示常說的「做己貴人」，也就是給自己因緣。那麼，一個人只要平時與人廣結善緣，又何愁沒有助緣？只要自我能夠健全，又何須求助於人呢？

大師描述自己的一生，是「生於憂患，長於困難，喜悅一生」，在學佛的過程中，縱然會有一些煩惱、困難，但是透過佛法的轉化，最終能讓我們度過難關，獲得喜悅。所以，佛光人們，當自己或他人碰到煩惱時，你能不能也用佛法做為引導，給別人也給自己一點因緣呢？

（四）信仰善美的

佛教講「解脫自在」，就是快樂的意思。為什麼要信仰佛教、學習佛法？不也就是為了要獲得快樂嗎？所以，每一個佛光人都應該力圖讓自己的人生過得有意義、有價值，散布歡喜、快樂，才不致空到人間走一遭。

大師開示常說：「人是為歡喜而來人間的，不是為了苦惱而來。」人在這個世間上，隨時隨地都在受影響，當受到的是不好的影響時，往往煩惱就會隨之而來。相對地，好的影響對我們就很重要。以佛教來說，能對我們起到好的影響的就是佛法，佛法的善美觀念能幫助我們正向生活。學佛多年，你是否有將佛法運用在生活上了呢？

如大師所說：「人生就像一場馬拉松賽跑，要耐得住、耐得長、耐得久。」學佛修行也是一樣，是一生一世，甚至生生世世、盡未來際的，需要有恆長心。當然，在每一期的生命中，都會帶給我們很多的智慧經驗，最終如果我們把這一期又一期的生命經驗連結起來了，也就會像佛陀一樣「覺悟」，圓滿生命的意義。

總言之，「信仰」的意義，就是對自己、對他人、對家庭、對事業有信心，乃至對生活、對生命、對信仰都有信心。有了信仰，等於找到一生的依靠，會讓我們的生命愈來愈歡喜、愈來愈自在、愈來愈快樂。

二、傳承

在人世間，凡事都注重傳承，佛教也是如此，所謂「傳燈」，就是將佛法傳承下去的意思。在佛教裡，各宗各派乃至叢林寺院都有傳承的制度，而今大師倡導「人間佛教」，除了遵循傳統叢林寺院的傳法制度，也重視在家信眾佛化家庭的建立、下一代的傳承，是以對人間佛教的傳承，此亦提出四點，略述其要：

（一）傳承慈悲

慈悲，無關乎身分地位的高低，是每個人心中的寶藏。大師說：「一個人寧可以什麼都沒有，但不能沒有慈悲。」所謂「慈」，就是給人快樂；「悲」，就是拔除痛苦，一個人如果能夠常常心懷慈悲，心存善念，生活中自然可以少煩少惱。

在紐約，有一位記者為了實地了解遊民的生活情況，變裝成為遊民。但是自從他加入遊民團隊之後，始終感到納悶的是，在四處遊蕩的日子裡，卻還總是能得到其他遊民的幫忙。問明原因，得到的答案更是教他大為震撼。遊民對他說：「這些事情我比你懂，可以拉你一把。」即便是遊民，也還要幫助彼此，這不就是「慈悲」的表現嗎？

「慈悲」是這個世界共通的語言，可以打破人際間的各種隔閡。但是一般人對於有緣的親友總是比較容易生起慈悲心，對於陌生人則不容易做到慈悲。事實上，在佛教講，即使今生看來緣分淡薄的人，過去生中也有可能是親人、朋友。因此，人與人之間無論相識與否，都應該以慈悲相待。

當然，長養慈悲心也是有方法的，最初是「生緣慈悲」，將所有人等視為親人般對待；其次是「法緣慈悲」，透過宣說佛法的美好，消除人我之間的滯礙，最終到達「無緣大慈，同體大悲」的境界。倘若人人心中都能擁有慈悲，世界必然變得美好，未來也必定充滿希望。

（二）傳承智慧

佛教重視智慧，以開發人們內在的佛性為要。然而人在世間，難免遭遇逆境挫折、人事考驗，又該如何從這許多無明煩惱中解脫，獲得智慧呢？有句話說：「不經一事，不長一智。」每一次的煩惱境界現前，都是增長智慧的重要關鍵，如果你能善巧運用佛法化解，轉煩惱為菩提，無明的成分愈來愈低，歡喜的成分愈來愈高，智慧就能增進；相反地，如果你總是讓煩惱引領自己的人生，煩惱愈陷愈深，智慧也就難以彰顯。

佛光山是人間佛教的菩薩道場，理所當然地，各位佛光人都是人間的菩薩。而做一名以自利利他為修行目標的菩薩，無疑是以大眾做為修行的道場，在生活中慢慢具足智慧。因此，期許佛光大眾隨時隨地都能自我觀照，起心動念當以佛法為依歸、導引，落實大師倡導的「三好運動」，做好事、說好話、存好心，漸漸地，貪瞋癡三毒去除了，身口意三業清淨了，煩惱得到淨化，智慧必然增加，一定能更好地掌握自己的人生。

智慧就好像明燈，能照破人的愚昧不明；又好似金剛，能斷除人的無明煩惱，相信大家在各類共修、活動的參與中，已汲取到不少佛法的智慧，未來希望能繼續傳承下去，嘉惠下一代。

（三）傳承道德

道德與人的一生深有關係，好比有人讚歎你是個君子，你一定會感到很歡喜；反之，有人說你是個小人，你心裡恐怕會要不高興許久。可見得，道德對於每一個人的人生，意義深遠。

佛教也是一種道德的教育，可以輔助待人處事觀念的建立，像受持五戒，就是世間做人的根本道德，它能使人的行為符合良善的標準，比方其中一條「不飲酒戒」，不飲用覆蓋理智的刺激物，以現代社會的角度來說，就是不吸毒；不吸毒，能讓人的身心獲得安定，進而也不會侵犯到別人。所以，道德是修行的指標，是良心的自覺，一個有修行的人，他的道德肯定也是高尚的。

北宋宰相司馬光為子孫後代制定家訓：「積金以遺子孫，子孫未必能守；積書以遺子孫，子孫未必能讀；不如積陰德於冥冥之中，以為子孫百年長久之計。」道德能令兒孫做人處事頂天立地，受人肯定，不知不覺中，也為其培植了福德因緣。因此，以道德做為傳承是最具有智慧的選擇。

（四）傳承信仰

自古以來，佛教就是一個和平的宗教，即便是傳播佛法，佛教徒向來也都是隨喜、隨緣、隨和。但是與其他同列為世界性宗教的信仰相比，佛教的傳播速度也就緩慢許多。時至今日，隨著一些以佛教信仰為主的國家、地區人口逐漸老化，或者成長漸趨緩和，未來佛教還要面對信仰人口可能減少的趨勢。值此之際，希望所有佛光人都能關心佛教的未來，共同發心承擔佛法永續的使命。

佛教重視青年，佛教需要弘法人才，佛光山下一個五十年的弘法重點，是在培養人才。因此，當前希望佛光人能夠注重下一代信仰的延續，效法「孟母三遷」的精神，為子女營造各種學佛因緣，鼓勵他們親近道場，參與活動、聽聞佛法。相信在佛法的薰陶下，日漸習慣於佛教信仰，不僅能助其建立正確的人生觀、找到生命的方向，從而讓家庭成為佛化的家庭，佛教弘法利生的事業也將有繼起的生力軍。

大師說：「我們很重視下一代，注重佛教要傳承，每一個中國人，雖然有人說他信仰天主教、基督教，但終究還是流有佛教的血液，佛教幾乎是父母之教，希望大家把這種寶貴的血統再傳承給下一代。佛教的希望就在未來、在下一代！」所以，諸位身為家長的佛光人，將來你們倒不一定都要傳承錢財給兒女，因為錢財會有用盡的時候，如若能將信仰的財富傳承下去，無形中定能讓子子孫孫受益無窮，進而促進家庭的和合、家族的和諧，以至於佛教的慧命長存；只要佛法燈燈相續，佛教必定有希望！

信仰是人生的軌道，傳承是慧命的延續，綜合以上所述，吾等佛光人要信仰什麼？佛說的、人要的、淨化的、善美的人間佛教；傳承什麼？傳承人間佛教的慈悲、智慧、道德、信仰。祝福大家，發菩提心，歡喜自在！

「歡迎引用，但請註明出處來源」!!

2018 -- Faith and Legacy

Theme: Faith and Legacy
Time: October 2018
Venue: Fo Guang Shan, Kaohsiung
Keynote speaker: Most Venerable Hsin Bau

BLIA Members: Auspicious Greetings!

It has already been twenty-six years since BLIA was inaugurated in 1992. For the past twenty-six years, we have to thank the executives and members from around the world for your resolve to collaborate so to promote the internationalized goal of “letting Buddha’s light shine on the universe; the Dharma water to flow in all five continents.” Just as Venerable Master Hsing Yun has indicated, Fo Guang Shan and BLIA are like the “two arms of a person” or the “two wings of a bird.” Though the laity and monastic may be different in physical appearance, our vow in propagating the Dharma is the same. With both complementing each other, we have indeed expanded the function of spreading the Dharma for liberating the multitudes. Currently, the ideals and goals of Humanistic Buddhism have been actualized step by step in the passing of time.

Upon careful examination, the driving force behind this collaborative effort can be described as the strength from BLIA members’ unwavering faith in Humanistic Buddhism! Hence, on the convening of the 2018 BLIA World Headquarters General Conference, I would like to raise awareness on the theme “Faith and Legacy” for all BLIA members; so other than remaining firm in your faith in Humanistic Buddhism, emphasis on legacy is also enhanced as well.

1. Faith

Regarding faith for “Humanistic Buddhism,” I would like to offer a brief explanation in four points as defined by Venerable Master Hsing Yun: what is taught by the Buddha, what is needed by humanity, what is pure, and what is virtuous and beautiful.

 (1) Faith in What the Buddha Taught

        Before attaining Buddhahood, Prince Siddhartha lived a privileged life of abundance and joyful bliss in the palace, never knowing what suffering is. Till one day came the time for him to step outside the palace, where he saw for himself what old age, sickness, death, and rebirth are like in the world. At that moment, it finally dawned on him: “So this is the reality of the world!” Right there, he realized that people should fully bring forth the value of life and to actively elucidate the meaning of life. Soon after, he decided to give up the throne he was to inherit and trod alone on the path of cultivation.

In the course of his cultivation, the Buddha had profound realization of two states:

One, the lasting nature of life: Life may appear to be one span after another, arising and ceasing, however, within the arising and ceasing, there is its unchanging nature, which is always timeless, coexisting with space, and nature.

Two, the equality among sentient beings: When you witness the many shortcomings and imperfections of human nature in this world we live in, do you still have faith in humanity? Even though humans have so many inadequacies, but in the eyes of the Buddha, the mind, buddha, and sentient beings are no different. He told us, “All beings have the wisdom and virtue of the Tathagata,” and will ultimately attain Buddhahood.

The Buddha’s two realizations demonstrate his high degree of recognition in the value of life as well as firm faith in sentient beings, which is a deep faith in the truth of the world. If we are able to experience this wisdom of life as realized by the Buddha, then we will have more faith in viewing life, understanding that if we are willing to strive to act well as humans, the future will change for the better. We will have more confidence in dealing with people from all walks of life because all beings have Buddha Nature. Every person is a future buddha and should be accorded respect.

 (2) Faith in What is Needed by Humanity

Speaking of “faith,” for all that we have in our minds which is of value and helpful for life, it can be an object of faith. For Buddhism, we may have faith in different Dharma methods. For instance, reciting the Buddha’s name can be a faith and practicing meditation can be a faith because they can bring people strength and serve as a refuge for people’s body and mind.

The importance of faith can be seen in what the Venerable Master has told us, “the greatest wealth in the world is not gold or diamonds, it should be faith.” Looking at society, every person wants to possess wealth, however, even if one is a billionaire, can wealth buy love or good health? Not necessarily, because the value of material wealth is ultimately limited, while the benefits of spiritual wealth are endless; faith is wealth for our spirit.

The Venerable Master explained further, “Faith is life.” Life is all that a person has, similarly, faith is all to a person’s life. Through the affirmation of faith, life will have a goal and the direction towards it. Then naturally worries will lessen, life will be more at ease, liberated, and joyful. The sense of happiness will increase accordingly. If BLIA members are able to experience this deep sense of happiness, then faith has already allowed you to generate sufficient confidence and you have gained much strength from faith.

 (3) Faith in What is Pure

While there are worries in the world, one should remember that, the world also has the Buddha; while there are suffering in the world, but remember, the world also has the Dharma. As long as we have Dharma in our mind, the Dharma can change our views, transform our way of thinking, and purify our body and mind. Then the world we see and hear will be different.

There are “84,000 teachings” of the Dharma, every method is able to cure the afflictions of living beings. For example, the Dharma of “causes and conditions” tells us that all phenomena in the world exist due to the coming together of “cause” and “condition.” It is said, “Phenomenon arise not by itself; they only arise depending on circumstances.” So when the causes and conditions have arisen, then naturally matters will exist accordingly.

Similarly, interpersonal relationships are also built on causes and conditions. Within relationships, others give us causes and conditions while we also provide others with causes and conditions. The Venerable Master introduced the BLIA motto: give others faith, give others joy, give others hope, and give others convenience. Such is the actualization of the spirit of giving others a chance. The Venerable Master often mentions in his talks: “be one’s own benefactor,” which means giving ourselves causes and conditions. So as long as a person often make positive connections with others, then there is no need to worry about lacking in supporting conditions. Moreover, as long as we are strong and able, then we need not seek help from others.

The Venerable Master describes his life as follows: “Born in adversity, raised in difficulties, but blessed with a lifetime of joy.” In the course of learning Buddhism, though there may be some worries and difficulties, but by transcending them through the Dharma, we are able to overcome the obstacles to attain joy. So BLIA members, when we ourselves or others are met with worries and troubles, are you also able to use the Dharma as guidance in giving ourselves and others some causes and conditions?

 (4) Faith in What is Kind and Beautiful

Buddhism speaks of “liberation and perfect ease,” which equals happiness. Why do we believe in Buddhism and learn the Dharma? Isn’t it for gaining happiness? Every BLIA member should strive to live their life with meaning and value, spreading joy and happiness, so it is worth our while coming to this world.

The Venerable Master often advises: “People come to the world for joy and not for worries and troubles.” People living in the world are affected by what they face at any time, any place. When affected by something negative, worries will follow. Conversely, positive influences are very important for us. In Buddhism, matters that can affect us positively is Dharma. The Dharma’s perspectives of kindness and beauty can help us in living the right direction. In learning Buddhism for many years, have you used the Dharma in your daily living?

Just as the Venerable Master once said, “Life is a marathon race; we need to persevere over distance and time.” It is the same with learning Buddhism and cultivation, it is a lifetime undertaking or even life after life till the end of time, all of which needs perseverance. Of course, every lifetime will bring us much wisdom and experiences. Ultimately, if we can combine the experiences we have gained life after life, we will be like the Buddha’s “realization” in fulfilling the meaning of life.

To sum up, the meaning of faith is to have confidence in oneself, in others, in the family, and in one’s career; and to have confidence in living, in life, and in religion. By having faith, we have found the reliance of our lifetime that enables us to live happier, more at ease, and more joyful.

2. Legacy

In this world, all fields of endeavors emphasize their legacy. Buddhism is the same, the saying “handing down the light” means passing down the Dharma. In Buddhism, different schools and sects as well as monasteries and temples all have a system for passing down their legacy to future generations. In advocating Humanistic Buddhism, the Venerable Master is upholding the traditional system of Buddhist monastery in passing down the Dharma. He also places much emphasis on establishing Buddhist family for the laity. Passing down the faith to the next generation is the legacy of Humanistic Buddhism, I hereby explain its essence in the four following four points:

(1) The Legacy of Compassion

Compassion, regardless of one’s status or position, is the treasure within every person’s mind. The Venerable Master said, “One can be without anything, but never without compassion.” Compassion is giving others joy and alleviating their suffering. If a person can always embrace compassion and uphold kind thoughts, then naturally there will be less troubles and worries in live.

In New York, in order to have a firsthand experience of how homeless people live, a reporter disguised himself as homeless. However, since he joined the rank of homeless people he was puzzled that wherever he would be wandering on the streets he was always able to receive assistance from other homeless people. When he asked for a reason, the reply he got was very unexpected. The homeless people told him, “I know better than you in how to be a bum, so I can lend you a hand.” So even though they have become homeless, they will still offer assistance to each other, is this not a display of compassion?

Compassion is the common language of this world than can break down all barriers in human relationships. However, for most people it is easier to give rise to compassion when it comes to friends and relatives whom they have connections with; it is not easy to practice compassion on strangers. In reality, Buddhism teaches us that even for people who appear to have little connection with us in this lifetime, they could be our relatives and friends in our past lives. As such, regardless if we know one another or not, we should treat each other with compassion.

There are of course ways to cultivate and nurture a mind of compassion. First, we can practice “conditional compassion,” treating all people as our relatives. Next, “Dharma compassion;” through speaking of the beauty of the Dharma to eradicate the obstacles between self and others. Ultimately, we will reach the state of “unconditional loving-kindness, and universal compassion.” If every person can have compassion in their mind, the world will certainly be more beautiful and the future will be full of hope.

 (2) The Legacy of Wisdom

Buddhism emphasizes wisdom, focusing on developing our intrinsic Buddha Nature. Living in this world, people inevitably will come across hardships and setbacks and tested by people and situations. So how are we to liberate ourselves from the myriad of delusions and worries to gain wisdom? There is a saying, “No experience, no wisdom.” Every time worries arise, it is the critical opportunity for us to increase our wisdom. If we are able to skillfully apply the Dharma to resolve the situation, transforming worries into Bodhi, then our delusion will be lowered, joy will rise, and wisdom will be increased. On the contrary, if we allow worries to be the guide for our life, we will mire ourselves deeper and deeper in worries, and it will be difficult for wisdom to come forth.

Fo Guang Shan is the place of bodhisattva place for Humanistic Buddhism; so it is a matter of course that all BLIA members are bodhisattvas of the human world. To be a bodhisattva whose goal of cultivation is to benefit self and others, then the multitude will undoubtedly be the place of practice, gradually be fulfilled with wisdom within daily life. Therefore, it is my wish that BLIA members are able to be mindful any time, any place in self-reflection; every thought should be guided by the Dharma, the reliance for actualizing the “Three Acts of Goodness” as advocated by the Venerable Master: to do good deeds, speak good words, and have good thoughts. Gradually, the three poisons of greed, anger, and delusion will be ridden, and the three karmas of action, speech, and thoughts will be purified. When worries are purified, wisdom will increase; then we can certainly manage our life for the better.

Wisdom is like a bright light, shining through people’s delusion and ignorance; it is also like a varja, eradicating delusional worries. Within the various Dharma services and activities, I believe we are able to learn much wisdom of the Dharma. It is wished that the legacy can be sustained into the future for the benefit of the next generation.

 (3) The Legacy of Morals

Morals and a person’s life are closely related, for instance, if someone praises us for being a person of morals, we will certainly be very pleased. Conversely, if someone says we are an unethical crook, we will be upset for a long time. So we can see that morals have significant implications for every person’s life.

Buddhism is a kind of moral education which can support the establishment of views in dealing with people and situation. The Five Precepts are the basic morals in conducting oneself; they provide the standards in accordance with kindness for people’s behavior. For instance, the precept of “not taking intoxicants” means not to take any substance which impairs one’s wisdom; in the perspective of today’s society, it is not taking drugs. By not taking drugs, our body and mind will be calm and will not go on to transgress on others. Hence, morals are the standard for cultivation, the self-realization of the conscience. For a person of cultivation, his or her morals are undoubtedly noble.

Sima Guang, the prime minister of Northern Song dynasty, established family teachings for his future generations: “Accumulating gold to bequeath to children and grandchildren, they may not be able to safeguard them; accumulating books to bequeath to children and grandchildren, they may not be able to read them; none is better than accumulating hidden virtues for them as long-term planning for their future.” Morals and ethics can enable one’s children and grandchildren to stand tall in dealing with people and situations and be recognized by others for their virtues. As such, their merits, virtues, causes, and conditions will be nurtured accordingly. Hence, the legacy of morals is the best and wisest choice.

(4) The Legacy of Faith

Throughout the ages, Buddhism is a religion of peace. Even in the course of spreading the Buddha’s teaching, Buddhists have always followed circumstances and are amiable and emphatic in doing so. However, in comparing with faith of other religions in the world, the spread of Buddhism is much slower. Currently, as the population in countries and regions of Buddhist faith age or slow in its growth, Buddhists in the future will face the possibility of decreasing in their numbers. Under the circumstance, it is hoped that all BLIA members are able to pay more attention and care for the future of Buddhism, joining together in the resolve and mission to sustain the Dharma.

Buddhism treasures youth; Buddhism needs talents in propagating its teachings. The emphasis for Fo Guang Shan in spreading the Dharma in the next fifty years is nurturing talents. So it is hoped that BLIA members are able to pay serious attention to sustaining faith for the next generation. They need to emulate the spirit of “Mencius’s mother, three moves” in creating various causes and conditions for their children to learn Buddhism by encouraging the younger generation to visit their temple for participating in activities and listening to the Buddha’s teachings. Under the guidance of the Dharma, they will be used to the Buddhist faith over time, which help them in establishing right views of life and finding the right direction for their lives. As such, they will form Buddhist families and new forces will join the ranks in the enterprises for spreading Buddhism to benefit all beings.

The Venerable Master said, “We very much treasure the next generation, caring for the legacy of Buddhism. For every Chinese person, while some will claim that their faith is Catholicism or Protestant, but Buddhism is in their blood. Buddhism is almost the religion of the older generation, I hope that we can pass this invaluable bloodline to the next generation. The hope of Buddhism rests in the future, the next generation!” So for all BLIA members who are parents, you need not pass your fortune to your children in the future because all money will be spent in time. If the wealth of faith is to be passed down, the benefits for the future generations will certainly be endless; the unity of the family and harmony will be enhanced and Buddhism’s life of wisdom will live on over time. As long as the light of the Dharma can be handed down and sustained, there will certainly be hope for Buddhism!

Faith is the guiding path for life, legacy is the sustaining of wisdom life. In summation of the above, BLIA members, what kind of faith do we need? Humanistic Buddhism, which is taught by the Buddha, that people need, what is pure, and kind and beautiful. What is the legacy we need? The legacy of Humanistic Buddhism – compassion, wisdom, morals, and faith. My blessings to you all in giving rise to the Bodhi mind, and to have joy and ease!