人與人之間，靠著緣分在維持關係，人際關係就是一種因緣法，佛教常強調「未成佛道，先結人緣」，就是說想要學佛道，就要先與人結下善緣，甚至已學佛道，更要懂得廣結善緣。所謂「一佛出世，萬佛護持」，這就是廣結善緣的結果。緣，要靠自己去培植，怎樣和人廣結善緣呢？以下我提出四點意見供各位參考。

(一) 用淨財歡喜結緣︰學道之人應學習以淨財和人結緣，亦即以正當的財物喜捨布施，布施時不在乎量的多少，重要的是在於布施時的心量、動機如何？所以最好是在不自苦、不自惱、不自悔、不為難的前提下歡喜的與人結緣。例如；供饑腸轆轆的人一碗飯、給口乾欲裂的人一杯茶、給心急如焚的人一些錢打緊急電話，甚至給貧病交加的人一些醫藥費、給年老無依、年幼失怙的人生活費、教育費……等等，都是以淨財與人結緣的好方法。這樣的布施也許付出不多，但對方卻能因你的布施而得到很大的助益，甚至改變一生的命運，因此以淨財布施實是廣結善緣最直接的方法。

歡喜的布施純屬精神上的結緣，例如︰我以講說佛法給人歡喜，以順從擁護給人歡喜，以隨喜讚歎給人歡喜，以合掌微笑給人歡喜，以專心聆聽給人歡喜，以肯定忠誠給人歡喜，都是以「給人歡喜」和人結緣的好方法。所謂「相見都是有緣人，怎不滿腔歡喜？」財物有用完的時候，歡喜卻是永遠取之不盡，用之不竭的，但願我們善用這份人間的至寶與大眾結緣，同享「若為樂故施，後必得安樂」的究竟法喜。

(二) 用語言功德結緣︰語言是人我之間的一道橋樑，適時適地的給予適當的語言，則能建立良好的人際關係。一般說來，肯定讚美的語言就像初春和煦的陽光，給人溫暖親切的感覺；關心鼓勵的語言則像久旱逢甘霖的大地，有了活力和生機。因此用愛語和人結緣，所搭建的是一座善緣的寶橋，平穩而通暢。反之，粗俗、謾罵、毀謗、狂妄、諷刺……的惡言，則如糞穢之器，讓人摒而棄之，甚至將毀掉一個人的前程，或身遭殺生之禍。所謂「一言足以傷天地之和」，用惡言與人來往所建立的，是一座危機四伏，損人又不利己的危橋。

「愛語如春風，惡言如穢器」，希望大家都能以如春風般的語言揚起眾生信心的風帆，以甘霖般的語言溫潤眾生乾涸的方寸，以陽光般的語言照破眾生的愛見無明，以淨水般的語言滌盡眾生的五欲塵勞。

何謂功德？《大乘義章》云︰「言功德，功謂功能，善有資潤福利之功，故名為功；此功是其善行家德，名為功德。」舉例來說，修橋、鋪路、建寺、說法、捐血助人、捐贈器官、熱心功益、勸人為善……等等，即使是小小的功德，都能成為未來道業的資糧。像佛陀在因地時，割肉餵鷹、捨身飼虎、葬身魚腹、貧女一燈等等事蹟，就是最好的明證。《仁王護國經》云︰「滿功德藏，住如來位。」《無量壽經》中也說︰「具足功德藏，妙智無等倫。」以功德結緣，未來的福報妙不可言！

(三) 用利行服務結緣︰利行，就是給予別人便利的行為。像協助朋友發展事業、拉拔失意同儕奮發振作、引導賭徒毒友回頭改過、提供失業青年就業機會等都是利行。

利行，除了是實物上、精神上的支持以外，還包括時間上和空間上提供協助，為人服務。像幫忙寫字、幫忙掃地、幫忙照顧小孩、幫忙提重物、為人開門、聽人訴苦、走路時禮讓行人、坐車時讓位給老幼婦孺、協助盲者過馬路、幫忙照顧小孩等等，也許只是舉手之勞，卻為別人解決困難，也為自己帶來歡喜。俗語說︰「人生以服務為目的。」「服務為快樂之本。」發心服務，自利利人，一舉兩得，何樂不為？

(四) 用技藝教育結緣︰「萬貫家財，不如一技在身。」有了一技之長，不僅可以自娛自利，也能夠愉眾利他。譬如︰擅長打字、電腦、會計、文書的人，除堅守崗位，服務大眾之外，還可以義務教導有心學習的人；擅長彈琴、插花、編織、繪畫的人，除舉行發表會展示才能之外，更可以傳授後人……，凡此必定能夠受人歡迎，廣結善緣。

教育是淨化人心最究竟的方法。如果我們能講說佛法、教人明理、導正民風、鼓勵勸慰，引導大家踏上正途，為家庭、社會、國家負起責任，貢獻所長……，必能使社會更加安和樂利，這些都是以教育與人結緣。

教育肩負著「百年樹人」的重責大任，從事文化教育是佛光會的宗旨之一，因此佛光會員均應盡己所能，以技藝廣結善緣，以教育廣結法緣。

「有緣千里來相會，無緣見面不相識」，大家應該珍惜這份同為佛光會員的善緣，並且用淨財歡喜、語言功德、利行服務、技藝教育與天下眾生共結善緣，祝福大家將來都能同登法界，共證菩提。

Good relations among people depend on present conditions, karmic fruits, and the positive energies generated among the people in question. “If you want to become a Buddha, first become a good human being.”

We can become good people through practicing human virtues. And we can become even better people by bringing the transcendental truths of Buddhism to bear on all of our actions. As Buddhists, all of us should understand the powerful interplay between present conditions and karmic energies. None of us can escape the laws of karma or the imperatives of the conditions in which we find ourselves. All of us, however, are more than capable of making the most of every situation. Karmic laws can shut us away in a prison of our own device, but they also can release us as soon as we begin to behave in wise accordance with our imperatives.

In the following sections, I will discuss some of the ways we can bring positive energy to bear on our conditions so that maximum good will is generated.

Wise generosity

Positive energy among people is stimulated through wise generosity. I have often spoken in this letter about giving the best of yourself to others, because this is the greatest form of generosity on earth. Having recognized this, it is valuable to recognize that material generosity also has many uses.

Being generous with our possessions teaches us to be unattached, while it also helps others and gives them joy. It is good to give things to people. Buddhists should always give without expecting anything in return. In its highest form, generosity has no giver, no gift and no recipient. Giving smooths relations and shows others that we care about them. Gifts do not need to be large, but they should be thoughtful, and they should never produce feelings of shame or indebtedness in the one who receives them.

Sometimes by receiving, we give. A Buddhist should never refuse the honest generosity of another. When we gladly receive a gift from another, we accept their friendship and we give them an opportunity to practice generosity and gain the merits that accrue from that. Sometimes it “costs” us more to receive than to give! But this is the way it is. Compassion always is able to see above the minor confusions of values exchanged or debts incurred.

Give with your whole heart in the fullness of compassion and nothing but good will come of it.

There is a Buddhist saying that goes like this: “Everyone we see is connected to us. How can I not be joyful all the time?”

Joy is the basis of all compassionate gifts.

Language

Language is the principal system of our minds. It would be impossible to form higher motivations without language, and without language, we would not be able to learn the Dharma. Our use of language determines the kinds of friends we have and the quality of our relations with them. Language is a force that issues from us to affect the world around us. All of us must recognize the central importance of what we say and the way we say it in everything we do.

I have spoken at length about the need for bringing virtue to our use of language. The very sound of our words should be as compassionate as our best intentions. Language must be used virtuously, but language also needs to be used intelligently. Speaking compassionately does not mean simply coating our words with sugar and smiling as we mouth them. Our intentions must be compassionate for our words to be compassionate.

Whenever we speak, we speak “from some place,” and speak to someone. Our words issue from a “place” within us. More than the meaning of our words, it is the “place” from which we speak that others hear. This “place” is a deep mystery that can be plumbed only in deep contemplation and during meditation. When this “place” becomes compassionate, and when it is illuminated by the light of wisdom, your words will be perfect, your friendships will be harmonious, and your ability to speak about the Dharma will be convincing.

Turn your mind in on itself. Be careful not to stand in a “place” of ill will while using language that seems compassionate. In doing this you are lying to yourself and to others at once. Turn the meaning of your words on yourself. Are you sure you think and do what you have learned to say?

Good deeds

The fundamental way we develop good relations with others is through positive energy and compassion. Just as generosity  and  language can be the currency of virtue, so too can good deeds. Good deeds, and indeed all help we bring to others, must never be motivated by selfishness. We do not help others in order to get something from them, but rather to bring them closer to the Dharma by showing our concern for them. Good deeds can take many forms. We can help people learn, we can help them write, and we can help them read. We can do small things, too, like opening the door for others, waiting for them to take something first, listening to them or just spending time with them.

In this, as in all things, the secret of building good relations with others is to be motivated by kindness and to be intelligent in our compassion. If we are thoughtful, we will find that each one of us is capable of producing enormous positive energy. If everyone in the BLIA can keep this in mind, the BLIA will succeed one day in making this world into a Pure Land.

Skillful means

“A magnificent inheritance is not equal to the value of a single skill.”

This old saying cuts right to the heart of truth. If you have a skill, you can go anywhere and be productive. If you have no skills, it hardly matters where you are; you will not be able to contribute. People with skills help themselves as they help others because their work is needed by society.

Modern societies, especially, require a high level of skill development. Since the world now is so complex, it is absolutely essential that parents understand the need for their children to acquire useful skills. We cannot expect young people to understand the importance of learning while they are still young. If parents wait too long to communicate to their children the importance of having a useful skill, they eventually will cause their children and themselves much trouble. Everyone can be trained to do something useful. It is very important that parents help their children discover their talents and interests so that their children will be in a position to be independent and self-se- cure when they become adults.

Once we have acquired a skill, we should use it to benefit all of society. As we become older, we should look for ways to teach younger people what we know. You may have great skills, but if you do not pass them on to the next generation, your contribution to the world will pass away with you.

The greatest skill of all is comprehending Buddhism and effectively working to spread the Dharma. The BLIA is dedicated to producing people with these skills. Once again, I want to encourage members of the BLIA to become lay preachers.

Buddhism has given each and every one of us joy and the security of knowing how to behave in this life. These gifts provide us with emotional well-being and spiritual understanding, and for that we must be deeply grateful. At the same time, these gifts can be thought of as skills we have learned. The effective practice of Buddhism is a skill. In some ways, it is just like any other skill. It can be learned, and it can be taught. Once we have learned how to practice Buddhism, it is only natural that we should want to look for ways to share what we know. By training to become a lay preacher within the BLIA, you will learn to share what you know with others. Training takes time. The thoughtful compassion that forms the basis of anyone’s desire to become a teacher is one of the highest virtues in life.

When we share Buddhism with others, we create the finest foundation possible on which to base our friendships. At the same time, we enter a stream of energy that transcends all human difference, all time and all space.