精神是活力的泉源，精神是立業的基礎。

翻開中外歷史，國父孫中山先生抱定百折不撓的精神，推翻滿清，建立民國；美國的愛迪生憑著鍥而不捨的精神，發明創造，利人無數；英國的南丁格爾秉持慈悲耐煩的精神，率領護士遠赴前線服務，開後代紅十字會的先河；日本的松下幸之助本著刻苦勤奮的精神，發展電器事業，名聞全球，享有經營之神」的美譽。佛光會是一世界性的佛教組織，佛光會員應具有何種精神，才能達到普利眾生的目標呢？

(一) 四大菩薩是我們的楷模︰一般人以為菩薩是泥塑木雕的偶像，其實菩薩是活生生的覺有情，凡是上求菩提，下化眾生的人，都可以稱為菩薩，所以太虛大師曾說︰「願人稱我以菩薩，不是比丘佛未成。」

中國四大名山中的四大菩薩最足以代表大乘佛教無我利他的精神。例如︰於普陀山示現的觀世音菩薩，本來在無量劫前成就正覺，號「正法明如來」，但因為悲愍眾生，而倒駕慈航，再來娑婆，尋聲救苦；於五臺山示現的文殊菩薩，本來在百千劫前證悟佛道，號「龍種上如來」，為七佛之師，諸佛之母，唯其志行菩薩道，恆以智慧方便利樂眾生，所以《胎藏經》說文殊「昔為能仁師，今為佛弟子，二尊不並化，故我為菩薩。」在峨眉山示現的普賢菩薩，其身相與功德遍一切處，純一妙善，並以恆久的十大行願，導引臨終有情往生極樂世界；在九華山示現的地藏菩薩，發下「眾生度盡，方證菩提，地獄不空，誓不成佛」的弘願，於二佛中間的無佛時代，廣度六道眾生。

由於四大菩薩具有悲智願行的偉大精神，所以大家將他們供奉在四大名山的輝煌殿宇之中，瞻仰膜拜，直至今日，依舊香火鼎盛，前來朝山者絡繹不絕。可見悲智願行不但是處世的良方，更是度苦的舟航。佛光會員應以觀音的慈悲，服務眾生；以文殊的智慧，導迷入悟；以地藏的願力，拔濟憂苦；以普賢的功行，廣度有情。讓佛教走入每個家庭，讓佛法傳遍世界每個角落。

(二) 天龍八部是我們的護法︰所謂「天龍八部」，指的是行善享樂的天人、愚癡瞋恚的龍神、性情躁動的夜叉、專事奏樂的乾闥婆(樂神)、爭鬥不休的阿修羅、性情猛烈的迦樓羅(金翅鳥)、善喜歌舞的緊那羅(歌神)、貪婪邪諂的摩候羅伽(大蟒神)，這些異類傍生受到佛陀的威德感化，住在諸佛的受用土上護持佛法。其實不僅天龍八部是佛教的忠實護法，在一些經典中，甚至記述地獄餓鬼投皈三寶座下，護法度眾的事蹟。也正因為佛陀的包容異己，方便攝受，佛教不但在五天竺迅速開展，而且遍撒菩提種子在十法界中，讓大家都有得度的因緣。

古德說︰「有容乃大。」海不揀細流，故能成其大；山不辭細壤，故能成其高。國際佛光會創會以來，本著「同中有異，異中求同」的精神，不但接引十方信眾共襄盛舉，更接受其他信仰的人參加「佛光之友」，至今會員達百萬人。眼見佛教於世界各地蓬勃開展，相信大家的心裡必定非常歡喜，但是我們不能因此自滿，而應該再接再厲，以無限的悲心，無限的願力接引更多的人成為護法長城。

(三) 四大金剛是我們的力量︰佛教的教育重視契理契機，權巧方便，對於一般的人，我們固然要慈悲包容，對於歹徒惡人，我們則要以威勢懾服。所以，一般寺院的山門外立著慈眉善目、笑口常開的彌勒菩薩，代表愛的攝受；有些道場的殿堂內，也供奉怒目圓睜，手持法器的四大天王，代表力的折服。

四大天王，指東方持國天王、南方增長天王、西方廣目天王、北方多聞天王，他們以種種威勢，摧破眾生煩惱，降伏外道怨魔，去除惑業障難，所以，世人又稱之為「四大金剛」，以此來比喻他們堅無不摧、殊勝威猛的力量。

佛教裡，以「金剛」為名之處甚多，像佛教經典中，有一部《金剛般若波羅蜜經》，以一切法空的真理警醒世人的我執；在修持法門中，有所謂「金剛三昧」能通達一切諸法，斷執去惑；在菩薩階位上，「金剛十地」菩薩已入聖位，永不退轉；在諸多戒法中，「光明金剛寶戒」是一切諸佛本源。乃至在佛門裡，有許多三寶弟子義務為道場奔走服務，誓護佛法，至死不渝，我們稱為「金剛護法」。一九九四年臺灣七號公園的「觀音事件」之所以轟動一時，就是因為佛光會員挺身而出，發揮金剛般的堅毅力量，遏阻無明眾生污衊三寶。希望往後佛光會員仍能繼續見義勇為，以大精進的力量激濁揚清，以大無畏的力量破邪顯正。

(四) 十方諸佛是我們的理想︰在《法華經》、《楞嚴經》中，觀世音菩薩自述在因地修習耳根圓通到了相當功行時，「盡聞不住，覺所覺空。空覺極圓，空所空滅，生滅既滅，寂滅現前。」佛陀則讚美觀世音菩薩慈眼視眾生，福聚海無量」；在《金剛經》、《阿彌陀經》中記載︰「如來是真語者，實語者，不誑語者，不異語者。」「十方諸佛，同聲讚歎釋迦牟尼佛於五濁惡世中能為希有之事。」在《維摩詰經》中，眾香佛國以香飯作諸佛事，而其他佛土中，「諸佛威儀進止，諸所施為，無非佛事。」維摩大士說︰「隨其心淨，則佛土淨。」至於眾生為何見此土污穢？這正如螺髻梵王所說︰「心有高下，不依佛慧，故見此土為不淨耳。菩薩於一切眾生悉皆平等，深心清淨，依佛智慧，則能見此佛土清淨。」

可見諸佛的世界沒有嫉妒瞋恨、人我是非，是彼此尊重、成就偉人的地方，佛光會員若能以十方諸佛作為理想的目標，則眼中所見無非是佛的世界，耳中所聽無非是佛的音聲，口中所言無非是佛的語言，手中所作無非是佛的事業。但願大家都能實踐諸佛的行誼與願力，將十方諸佛的精神散播開來，讓大家成為諸佛如來的化身，那麼當下就是淨土佛國。

今日的世界，邪魔群舞！十方的眾生，未度者仍多！佛光會員們，四大菩薩是我們的楷模，天龍八部是我們的護法，四大金剛是我們的力量，十方諸佛是我們的理想，希望大家發揮悲智雙運、包容耐煩、摧伏外魔、清淨六根的精神，弘揚佛法，廣度眾生。

Our “spirits” are the fountains of our lives, and they are the resources upon which all good deeds must draw. If we consider examples from history, we can see that great deeds usually are done only by people who possess active and indomitable spirits.

Sun Yat-sen possessed these qualities, and thus he was able to lead the movement that overthrew the Manchu Qing dynasty in 1911. The American inventor Thomas Edison worked tirelessly and remained undaunted in the face of many setbacks. Because he had that kind of spirit, the world was enriched by his many inventions. The dedicated compassion of the Englishwoman Florence Nightingale emboldened her to lead medics to the front lines of battle during the Crimean War. Due to her saintly resolve, the Red Cross eventually was founded. The Japanese businessman Matsushita Konosuke almost single-handedly created modern Japan’s electronics industry.

The spirits evinced by these people provide examples all of us would do well to consider. If the BLIA is to be successful in achieving its aims, those of us who belong to the organization must find in ourselves the spirit and resolve to pursue our aims with dedication and courage. In the next few sections, I will discuss this topic in greater detail.

The four great bodhisattvas are our models

Most people believe the great bodhisattvas of Buddhism are figures

carved in wood or molded in gold and nothing more.

Nothing could be further from the truth.

The great bodhisattvas of Buddhism are living beings, and their examples are something all of us can follow. The great bodhisattvas all look upward toward their own enlightenment, but they also look downward toward the needs of all sentient beings. These are examples all of us can follow, and when we do, we become bodhisattvas ourselves. In this regard, Master Taixu once said, “A Bhikkhu is nothing less than a Buddha who has not yet awakened. I am willing to be called a bodhisattva.”

In China, there are four great mountain monasteries. Each of these monasteries is associated with one of the four great bodhisattvas of Mahayana Buddhism. In their different ways, these four great bodhisattvas fully exemplify the selfless compassion that characterizes Mahayana Buddhism.

Mount Putuo, off the coast of central China, is associated with Avalokitesvara Bodhisattva. Avalokitesvara Bodhisattva became a Buddha. As a Buddha, she is called the “Tathagata of Illuminating Right Dharma.” After she became a Buddha, however, her compassion led her to return to this saha world, where she would better be able to help sentient beings.

Northern China’s Five Platform Mountain (Mount Wutai) is associated with Manjusri Bodhisattva. He, too, became a Buddha, called the “Great Dragon Tathagata.” In that capacity, he was the master of the Seven Ancient Buddhas, and the mother of all other Buddhas. In his wisdom and mercy, however, he decided to return to this world as a bodhisattva. In the Tai shang Sutra he says, “In the past I was a master of Buddhas. Now I am a disciple of the Buddha. There is no need for two Buddhas, and thus I remain a bodhisattva.”

Mount E’mei in Sichuan Province is associated with Samantabhadra Bodhisattva. His merits are so great, his beneficent influence can be felt in all parts of the world. He has vowed to lead the dying to the Pure Land of Amitabha Buddha.

The Nine Flower Mount Jiuhua (Jiuhua Shan) in Anhui Province is associated with Ksitigarbha Bodhisattva, who has vowed, “Until all are saved and all are awakened to their bodhi minds, until Hell is empty, I swear, I will not become a Buddha.” Ksitigarbha Bodhisattva has vowed to remain in the six realms of existence during the entire age that lies between the appearances of Sakyamuni Buddha and Maitreya Buddha, when there is no Buddha in the world.

These great bodhisattvas exemplify such immense compassion and such determined spirits, the Chinese people have enshrined images of them on their greatest mountains. Their temples are magnificent, and through the ages, steady streams of believers have made pilgrimages to these temples to pay their deep respects.

The spirits of these bodhisattvas are not just a solace to the people of this world, they are also the means by which all of us may realize the transcendent wonder of the bodhi mind.

Those of us who are in the BLIA could not ask for better examples on which to base our own spirits. Let us look to the compassion of Avalokitesvara Bodhisattva as we labor to help this world. And let  us follow the determination of Manjusri Bodhisattva as we work to awaken the bodhi mind in others. Let us find in ourselves the resolve of Ksitigarbha Bodhisattva as we strive to lift others out of their suffering. And let us always remember the wisdom of Samantabhadra Bodhisattva in everything we do. If we can succeed in that, we will surely succeed in bringing the truth of Buddhism into every home, as the light of its wisdom shines around the world.

The eight kinds of divine beings are our guardians

The divine beings of the Lotus Sutra are the heavenly beings (Devas) who live and move in pure delight, the dragon gods (Nagas) who combat anger and ignorance, the night demons (yakshas) who fly from hell, the gandharvas who do good deeds, the asuras who never rest, the garudas who are half bird and half human, the kimnaras who sing, and the serpentine mahoragas.

All of these eight kinds of divine beings have been saved by the Buddha. They use their powers to protect the Dharma throughout the six realms of existence. Buddhist sutras also mention ghosts and goblins in hell who took refuge in the Triple Gem and became guardians of Buddhism. Buddha’s tolerance was so great it included every kind of being in all the different realms. Buddha believed in using expedient means to protect his teachings and to spread them. With his physical body he preached in northern India, yet supernatural forces caused his teachings to be heard throughout all the realms of existence. In this way, he planted bodhi seeds in many worlds and in the minds of many different kinds of beings.

The ancients used to say, “If there is tolerance, there will be greatness.”

The ocean admits all waters, and thus it is great. The mountains are masses of small clods of earth, and thus they are tall. The BLIA was founded on “allowing diversity in unity, while seeking unity among the diverse.” This spirit has helped us to grow quickly and develop a very broad base. We have never been dogmatic or narrow-minded about whom we allow to join us. Everybody is welcome. Even non-Buddhists can participant in our activities as “friends of Buddhism.” We have roughly 1,000,000 members now in chapters all over the world. Our aim is to benefit Buddhism. It is that simple.

I am sure all of us feel a sense of satisfaction at knowing that the BLIA has so many members. However, we should be careful not to let our success lull us into a mood of complacency. It was hard work that put us where we are today, and it will only be more hard work that will lead us on to great success. If we truly can touch the deep resources of compassion that lie in the depths of our own hearts, we will find the inspiration necessary to continue growing and serving the world. When all of our strengths are united, we will form an organization that has the will and the resources to protect the Dharma, as we advance it.

The Four Diamond Kings are our strength

Buddhist pedagogical techniques place special emphasis on saying the right thing at the right time to the right people. This means that when we teach we must be sure that our audience is able to understand what we say and that they will be receptive to us. In most cases, this means that we must be sure to exhibit compassion and tolerance, both in our words and through our actions. When we are dealing with people who are hostile to us, however, we must augment our compassion with courage and determination to stand our ground.

Most Buddhist temples have images of a smiling Maitreya Bodhisattva at their gates. Somewhere inside, however, they also have the images of fierce-looking Dharma protectors holding weapons in their hands. These two kinds of images symbolize the two sides of the spirit of Buddhism. For the most part, Buddhism welcomes all sentient beings, no matter who they are or what they have done. At the same time, Buddhism is not a religion founded on weakness, so the Four Diamond Kings also stand guard in our temples to show that we can be strong if we have to be.

The Four Diamond Kings of heaven are: in the East – Dhrtarastra, in the South – Virudhaka, in the West – Virupaksa, and in the North – Vaisravana. These Kings use all their powers to help sentient beings overcome delusion. At the same time, they work tirelessly to defeat enemies of the Dharma.

In Buddhism, the use of the word “diamond” is very common. There is the Diamond Sutra, which explains what is meant by emptiness and how an understanding of emptiness can liberate us from suffering. There is “Diamond Samadhi,” which takes consciousness beyond all phenomena. There are the “Ten Diamond Lands” of the bodhisattva Way. When a bodhisattva reaches these stages of development, he no longer can experience regression to lower degrees of understanding. There are the “Brilliant Diamond Precepts,” which are central to the vows of all Buddhas. Anyone who works long and hard in a Buddhist temple for the good of the Dharma is called a “Diamond Dharma Protector.”

The word “diamond” is used so often in Buddhist appellations because a diamond has the qualities of hardness, indestructibility, power, clarity and sharpness. When our spirits become diamond- like, they are made strong with determination, indestructible in their compassion, and sharp and powerful in their wisdom. In 1994 in Taiwan, a group of very misguided people almost destroyed a statue of Avalokitesvara Bodhisattva. Only the courageous and diamond-like intervention of members of the BLIA prevented an insulting tragedy from occurring.

I hope all members of the BLIA will distinguish themselves through acts of strength, perseverance and courage. We need a core of fearlessness if we are going to be successful in our chosen task. Goodness, kindness, truth and clarity need to be defended sometimes.

The Buddhas of the ten directions are our ideals

The Lotus Sutra and the Lankavatara Sutra both describe the super- natural hearing of Avalokitesvara Bodhisattva. “She hears everything without attachment. She perceives emptiness in all things. Her perception of emptiness is perfect. All things are extinguished in emptiness. Birth and extinction are extinguished. Nirvana is before her.” Buddha had nothing but praise for Avalokitesvara Bodhisattva. He said of her, “Her compassionate eye gazes on all sentient beings. Her bounty is without limit, like the ocean itself.”

In the Diamond Sutra and the Amitabha Sutra there is a verse that says, “The Tathagata speaks only of truth and only of reality. He does not speak lies, and he does not change what he has said.” In another place, there is the verse, “The Buddhas of the ten directions all sing the praises of Sakyamuni Buddha for his ability to plant his Dharma in the five degeneration periods of kalpa, view, affliction, sentient beings and life -span.” In the Vimalakirti Sutra, Vimalakirti says, “If their minds are pure, the Buddha Land will be pure.”

Why do people even notice the degeneration and corruptions of this world? Brahma King Luoji said it is because “the mind makes distinctions between higher and lower, and does not cleave to the Buddha wisdom, and therefore it sees this world as unclean and impure. A bodhisattva sees everything in this world as equal, and in his deepest mind, he sees that everything is pure. His wisdom cleaves to that of the Buddha, and thus he sees purity and the Buddha nature everywhere.”

In the Buddha realms there is no jealousy, anger or hatred. There is no self separate from others and no distinction between right and wrong, or true and false. I hope BLIA members will be able to take something of that kind of wisdom and purity into their own lives.

When our spirits are turned toward a goal like the Tathagata, we cannot but see this world in a very new way. Our eyes will be graced with the wisdom of Buddha, our ears with the compassion of Buddha, our speech with his kindness, and our actions with his benevolence.

There is no greater standard possible on which to base our behavior, and found our spirits, than on the standard of the Tathagata realm.

The world today needs our examples as never before. If we are determined and resolute in all we do, and if we are compassionate and wise about all that we see, then we will succeed in carrying the truths of Buddhism to all concerns of the world. Our commitments will be instruments that raise the awareness of people everywhere, as they provide the means for people everywhere to experience the liberating wonders of Buddhism.