2019年4月27日 星期六

佛光山禪研習營活動The seminar Life & Ch’an held by FoGuang Shan is a great opportunity to change your physique and temperament.

「禪」可以開拓我們的心靈,啟發我們的智慧,引導我們進入更超脫的自由世界。「禪」合乎真善美的條件。by 星雲法師英文翻譯:董譯 “Zen" or “Chan “can open up our hearts, inspire our wisdom, and lead us into a more detached free world. "Zen"or “Chan” is in line with the conditions of truth, goodness and beauty.
by Venerable Master Hsing Yun
tranlated by Elizabeth Yee Dong
想要改變體質和氣質,佛光山的禪研習營是一個絕佳的機會。

禪的精神理念對於快速發展的今天,意義上我認為是非常重大的,它能給人帶來內觀和心靈的啟發,對於一個真正懂禪的人來說禪是無處不在的,喝茶,插花,品香,行走,等等, 倘若都能帶著禪的理念去做,我們的內心能達到身心愉悅,不被慾望和物質所牽引。我們會感到寧靜,慈悲和歡喜,從而更加註重內心的力量。
The seminar Life & Ch’an held by FoGuang Shan is a great opportunity to change your physique and temperament.
The spiritual concept of Zen or Chan is very important for the rapid development of today. It can bring inspiration to the inside and the soul. For a person who truly understands Zen or Chan, it is everywhere, such as drinking tea, flower arrangement, smelling and recognize the fragrance of incense, and  going on foot, and so on, if we can do it with the concept of Zen or Chan , our heart can achieve both  physical and mental joy,  not to be drawn or grabbed by our desire and material stuffs . We’ll
feel calm, compassion, and joy, thereby pay more attention to our inner strength.

2019年4月21日 星期日

心經 中英文版

The Maha Prajna Paramita Hrdaya Sutra
摩訶般若波羅密多心經

Avalokitesvara Bodhisattva
觀自在菩薩

when practicing deeply the Prajna Paramita
行深般若波羅蜜多時

perceives that all five skandhas are empty
照見五薀皆空

and is saved from all suffering and distress.
度一切苦厄

Shariputra,
舍利子

form does not differ from emptiness,
色不異空

emptiness does not differ from form.
空不異色

That which is form is emptiness,
色即是空

that which is emptiness form.
空即是色

The same is true of feelings, perceptions, impulses, consciousness.
受想行識,亦復如是

Shariputra,
舍利子

all dharmas are marked with emptiness;
是諸法空相

they do not appear or disappear,
不生不滅

are not tainted or pure,
不垢不淨

do not increase or decrease.
不増不減

Therefore, in emptiness no form,
是故空中無色

no feelings, perceptions, impulses, consciousness.
無受想行識

No eyes, no ears, no nose, no tongue, no body, no mind;
無眼耳鼻色聲意

no color, no sound, no smell, no taste, no touch, no object of mind;
無色聲香味觸法

no realm of eyes
無眼界

and so forth until no realm of mind consciousness.
仍至無意識界

No ignorance and also no extinction of it,
無無明,亦無無明盡

and so forth until no old age and death
乃至無老死

and also no extinction of them.
亦無老死盡。

No suffering, no origination, no stopping, no path, no cognition,
無苦集滅道

also no attainment with nothing to attain.
無智亦無得

The Bodhisattva depends on Prajna Paramita
以無所得故,菩提薩埵,依般若波羅密多故

and the mind is no hindrance;
心無罣礙

without any hindrance no fears exist.
無罣礙故,無有恐怖

Far apart from every perverted view one dwells in Nirvana.
遠離顛倒夢想,究竟涅槃

In the three worlds
三世諸佛

all Buddhas depend on Prajna Paramita
依般若波羅密多故

and attain Anuttara Samyak Sambodhi.
得阿耨多羅三藐三菩提

Therefore, know that Prajna Paramita
故知般若波羅密多

is the great transcendent mantra
是大神咒

is the great bright mantra,
是大明咒

is the utmost mantra,
是無上咒

is the supreme mantra,
是無等等咒

which is able to relieve all suffering
能除一切苦

and is true, not false.
真實不虛

So proclaim the Prajna Paramita mantra,
故說般若波羅密多咒

proclaim the mantra which says:
即說咒曰:

gate, gate, paragate, parasamgate, bodhi svaha
揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶

gate, gate, paragate, parasamgate, bodhi svaha
揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶

gate, gate, paragate, parasamgate, bodhi svaha
揭諦、揭諦,波羅揭諦,波羅僧揭諦,菩提薩婆訶

2019年4月9日 星期二

When I decided to give up , that means I no longer care you , , finding back myself who once lost for a long time and readjusting myself are the most important thing at present.

2019年4月7日 星期日

星雲大師 第七講.義工菩薩 Venerable Master Hsing Yun, [Seventh lecture].(Unit 7) Volunteer Bodhisattvas Translated by Elizabeth Dong (Dong Yee)

續2 翻譯:董譯
continued 2
星雲大師 第七講.義工菩薩
Venerable Master Hsing Yun, [Seventh lecture].(Unit 7) Volunteer Bodhisattvas
Translated by Elizabeth Dong (Dong Yee)
Question (9): When it comes to "Volunteer Bodhisattva", walking the Bodhisattva way  is inherently difficult to do. Volunteers in work will inevitably encounter some setbacks and difficulties. How to resolve and face them?
A: When a person goes to the temple as a volunteer, he must first build a faithful and spiritual belief for himself : just thinking : Maybe someone does some bad things to me,  but Buddha and Bodhisattva never do such bad things to me. People have sinned against me, but cause and effect will not sin to me, the cause and effect are fair. Since we are committed to being volunteers , we don't need to be so serious about those negative emotions and gossips. Don't be too emotional. One sentence can't be patient, and one action can't be accepted ,you are disgruntled,   you are not learning from Buddha, but learning the bad from troubles.
When we study Buddhism, we must have the power. We have more open minded and thoroughly understand everything.  Don't compare with someone else in your life and be patient. Only doing this, you can have the merits, you are a real volunteer. The spirits of volunteers’ are noble,  much nobler and more powerful than those and some professional people who serve others outside .

問(9):說到「義工菩薩」,菩薩道本來就是難行能行。義工在工作中,不免會遇到一些挫折、困難,該如何化解、面對?
答:一個人到寺廟擔任義工,先要為他建設一個信仰上、精神上的信念:人,有對不起我,佛菩薩沒有對不起我。人,有開罪於我,但是因果不會開罪我,因果很公平。既然發心做義工,就不必為一些閒是、閒非、閒話來計較,不要太情緒化。一句話不能忍耐、一個動作不能接受就鬧情緒,那就不是學佛,而是在學煩惱了。
  我們學佛,一定要有力量,凡事要能看得開、不計較、能忍耐才有功德、才是義工。義工的發心與精神,要比一般在外面服務的、一些有職業的人更高貴、更高尚、更有力量。
 Question (10): There are many volunteers in a dojo. They have various abilities, personalities, and all kinds of volunteers. As a monk or nun , what role should they play in the volunteer group?
A: The monks or nuns lead the volunteer group peacefully, do some communication, and give some praise, so that everyone feels comfortable and delighted , just like a spring breeze . Volunteers do not seek treatment or payment ,  they work hard in the temple for a half-day or one-day , praise them for a few good words and cheer them up. These will encourage volunteers to continue to work hard.
A monk or a nun can't be miserly to say kind words to volunteers, but they can't say too over, they praise volunteers some nice words must come from their hearts. , and they must be sincere and let volunteers feel useful. In addition,  please be thoughtful to volunteers who work hard and please care for them : "You need take a break!" "You have done too much!" Let him feel "you know how hard they work", or comfort them : " Please eat more food today, everyone is too tired, so please feel free and enjoy yourselves to the food ." Volunteers will be very happy after they hear these words. It’s not that important whether there is too much there ? I think kind words,  some praises and encouragement are more important than a tangible dish.
In language, you can say more kind words to volunteers ; at the attitude,  you can respect volunteers , give volunteers some convenience in all aspects, give them a little dignity, let them feel that you respect them, the so-called "A gentleman will die for the patron who recognizes his worth, Thus, they are willing to work for you and serve you.
問(10):在一個道場裡有很多義工,有各種能力、性格,各式各樣的義工,身為一個出家人,在義工群裡應該扮演什麼樣的角色?
答:出家人帶領義工群,要和平、溝通、讚美,要讓大家感到如沐春風。義工不求待遇,發心到寺廟做了半天、一天的工作,要讚美他幾句好話,為他們添油香,這樣也能鼓勵義工持續發心。
  出家人不可以吝嗇於語言的布施,但又不能說得過分,對人的讚美言不由衷,要真心誠意的讓人感到受用。此外,要體貼義工的辛勞、關心他:「你休息一下嘛!」「你做得太多了!」讓他感受到「你知道我的辛苦」,或者慰勞他:「今天加一點菜,大家太累了,要吃飽。」義工們聽了也會很歡喜。究竟有沒有加菜?我想,一句好聽、讚美鼓勵的話,比有形的加菜更重要。
  語言上,能多說一點好話;態度上,能多一點尊重,在各方面都給予義工一些便利、給他們一點尊嚴,讓他們感受到你看得起他,所謂「士為知己者死」,他們就願意為你效力、效命。
Question (11): In a temple, what is the proper and correct way about discreetly and tactfully act should be had between volunteers and monks and nuns when they get along ?
A: People should be respectful, considerate, and help each other. Don't joke too much and stab in the language. It is perfect for them to be able to give joice and happiness in language.
Those who come to the temple, whether they are believers or volunteers, can give them joy, give them confidence, give them hope, and give them convenience.  Those who feel your  sincere will naturally give you feedback. It is an important principle that each can "respect the people and each can respect each other. "
However, sometimes , because they have gotten together for a long time since cooperation lasted too long,  they are very familiar with each other, and they become lack of the respect with each other in courtesy and response or attitude. Both sides must understand and improve these, It is not going to be vulgar if you use ways of the Dharma to get along with each other.
 問(11):在一個寺廟裡,不管是義工或出家人,人際之間的相處應該有什麼樣的分寸?
答:人與人之間的相處,要互相尊重、互相體貼、互相幫助,不要在語言上太過開玩笑、刺傷人。能在語言上給人歡喜才是圓滿。
  來到寺廟的人,不管是信徒、義工,能夠給他歡喜、給他信心、給他希望、給他方便,對方自然會給予我們回饋。彼此能「敬人者人恆敬之」,相互恭敬、相互尊重,這是很重要的原則。
  然而有時候人與人之間的合作,由於相處時間久了,彼此很熟悉,在應對或態度上就缺少了應有的尊重和禮貌,雙方都要懂得慚愧、改進。以佛法往來,才不會流於庸俗。
Question (12): Volunteers have been working in the dojo for many years. Do we need to give them some rewards or praises?
A: Volunteers have long been dedicated to service and dedication in the temple, and they can be awarded a certificate at a certain time. Although it is only a certificate, it has far-reaching significance and this can encourage volunteers spiritually . Or treat volunteers for a New Year's Eve dinner or treat volunteers to travel somewhere. It is important to give some encouragement timely , m depending on the volunteers performamces.
問(12):義工長年累月在道場裡發心,常住需要給他們一些獎勵或表揚嗎?
答:義工長期在寺院裡發心服務、奉獻,到某個時期可以頒授他獎狀。雖然只是一張獎狀,也是具有深遠的意義,可以讓義工在精神上得到鼓勵。或者招待義工們吃個年夜飯、招待到哪裡旅行。視義工們發心輕重的情形,適時給予一些鼓勵是很重要的。
 We have to go further understanding the psychology of volunteers. What is his or her matter ? Is there any difficulty at his or her home? Is there someone else's uneasiness? Is there a lack of education for his or her children? The monks or nuns should be concerned with enlightenment to help volunteers and raise their level of faith so that they can feel "believing in Buddhism is really good."
For a volunteer, it is another matter whether the Buddha or Bodhisattva has inspiration, but the Masters have a great deal of help for him  or her on language, attitude, and understanding. Someone once asked me in the past: "Why does everyone like to do things for you?" Because I never gave a command to others in a high profile , but instead "to be a volunteer" for them, so I have a lot of volunteers. As a monk, it is a very clever Dharma to be a volunteer for those volunteers.

還要進一步去瞭解義工的心理,他有什麼心事?家裡有什麼困難嗎?有人事上的不安嗎?有兒女教育上的欠缺嗎?出家人要關心開導幫助義工,並且提升他們在信仰的層次,讓他們感受到「信仰佛教真好」。
  對一個義工來說,佛菩薩有沒有靈感是另外一回事,但是師父們對他的語言、態度、瞭解,對他的幫助很大。過去曾有人問我:「為什麼大家都喜歡為你做事呢?」因為我從不以高姿態發號司令,反而處處為他們「做義工的義工」,因此我的義工就很多了。身為一個出家人,能為信眾做「義工的義工」是很巧妙的佛法。
 Question (14): Volunteers are very important to the operation of the temple. How should the temple itself cultivate volunteers?
A: To train volunteers, you need to take care of  volunteers and promote and respect them. In a temple, a visitor comes, and a monk with a skill can make him a believer; originally a believer in the temple, he can also be a volunteer. Originally a volunteer, he can be a cadre of us; as a cadre, he can also be a decision person in our important decision-making department.
For those talents in the temple, we must  understand their  importance, we must be able to reuse them ,  knowing how to use people is a very important knowlege. The phrase "I am born to be useful" is very interesting. We can make good use of the talents of the volunteers, give them the opportunity to perform, and let them feel that they have learnt a lot from Buddhas,  they have increased a lot for their own knowledge , they have b gotten much strength  since they did things for Buddhas. They have had a very good correction for their own practice Dharma , they have made much progress since they corrected their habbits ,If these are all they feel,which mean to the satisfaction of all.
問(14):義工對寺廟的運作很重要,寺廟本身應該如何來培養義工?
答:要培養義工,就需要對義工有所招呼,能提拔、尊重他們。在一個寺廟裡,一個遊客來了,有本領的出家人可以讓他成為信徒;原本是寺廟裡的信徒,也可以讓他成為我們的義工。原本是義工,可以讓他成為我們的幹部;身為幹部者,也可以讓他成為我們重要決策的人。
  寺廟對於人才,要瞭解他的重要性,要能重用他,懂得用人是一門大學問。所謂「天生我才必有用」,這句話是很有意思的。能善用義工的長才,給予他發揮的機會,讓他感覺到為佛教付出的當中,自己也學習到很多,自己的知識、力量有所增廣,對於自己的修行、習氣的改正有很大的進步,如此就皆大歡喜了。
未完待續
to be continued

2019年4月5日 星期五

星雲大師第七講 義工菩薩 Venerable Master Hsing Yun, Seventh lecture. Volunteer Buddha

Venerable Master Hsing Yun, [Seventh lecture].(Unit 7) Volunteer Bodhisattvas
Translated by Elizabeth Dong (Dong Yee)
Believers are holding the Dharma joy to serve  in Buddhism service, because they can gain their extensive learning opportunities and enhance their level of faith further more. 
The buddhas and bodhisattvas stay in the world for a long time, and they are saviors of all beings who feel lost. The monks and nuns are diligent and commit to doing things for the world. They do not seek to be paid, and they volunteer to contribute to the people. They are also volunteers.
  Since ancient times, a group of people have contributed a lot to the world, but they have often been ignored. That is ca"volunteer." Buddhism also has volunteers, and Buddha can be said to be the ancestors of volunteers. The Buddhas , Bodhisattvas and those great virtues in the past all contributed to the people, cared for the society, and even wished to propegate the Dharma under the spirit of "unconditional loving kindness and universal compasion, "  they built the saha world into a pure land. The real volunteers are whose who imitate the spirit of the Buddhas and Bodhisattvas to practice  affluence widly with compassion  , benefit the people equally and happily .We call such people "volunteers and bodhisattvas."
星雲大師 第七講.義工菩薩 英文翻譯:董譯
信徒是懷抱著法喜在佛門服務,因為那裡能成就他們廣泛學習的機會,進一步提升他們信仰的層次。
  諸佛菩薩常住世間,為迷茫眾生的依怙,出家人精進不懈,為世人做諸佛事,他們都不求回報,義務為眾人發心奉獻,他們也是義工。
  自古以來,有一群人為世間貢獻良多,卻往往為人所忽略,那就是「義工」。佛教也有義工,佛陀可說是義工的始祖。諸佛菩薩、歷代大德,他們都能本著「無緣大慈,同體大悲」的精神奉獻人群、關心社會,甚至發願弘揚佛法,將娑婆世界建設為人間淨土。真正的義工,是效法諸佛菩薩的精神,以慈悲心普施饒益,平等心利樂有情,我們稱這樣的人為「義工菩薩」。
In this lecture, I will answer the questions about the definition of "Volunteer Bodhisattva", the concept of properness, and how Buddhism discovers volunteers, gives volunteers education, rewards, and even how to do "volunteers among volunteers".
在這個講次裡,就著「義工菩薩」的定義、應有觀念,以及佛教如何發掘義工、施予義工教育、獎勵,乃至如何做「義工的義工」等相關問題,提出解答。
Question (1): First of all, the question I may ask Venerable Master is : at the current social epidemic is to become a "volunteer", but what on earth do you have to do to be called a "volunteer"?
A: The so-called "volunteer" is to serve the people and do things that benefit the public or help others. Volunteers are not professional, not demanding, not for treatment or payment,  not for the gratitude from others, or not for any intentions to do it. Volunteer is purely a compulsory service.
問(1):首先請教大師,現在的社會流行講「義工」,究竟要做哪些事才能稱「義工」?
答:所謂的「義工」,就是服務人群,做有益於大眾或幫助他人的事。義工不是職業的、不是有所求的,不是為了待遇、不是為了得到對方的感謝,或有什麼企圖心才去做,義工純粹是義務性的服務。
For example, to the temple to sweep the floor, irrigate flowers and plants, do some gardening, when guests come, take the initiative to serve tea, meals, do some introduction for the guests, guide the guests to visit around or if seeing others are very busy, go forward to help. When  the Buddha statues and paintings need to be cleaned, when the equipments occasionally in the temple are broken and need to be repaired, these things all require people to help. Volunteers can do a lot of things, and there are no special restrictions, as long as they are for faith and for the public. Volunteers can participate  to do a favor.
例如到寺院道場掃地、灌溉花草、園藝整理;客人來了,主動去倒茶、招呼用餐,為客人介紹、導覽環境,或看到他人很忙,上前為他服務;寺廟裡要曬藏經、要清洗佛像、上油漆,偶爾寺廟裡的設備故障了,需要維修,這些工作都需要人發心幫忙,義工可以做的事很多,並沒有特別的限定,只要是對信仰、對大眾有幫助的事,義工都可以來參與。
Question (2): In today's society, there is so-called "another volunteer". What is the difference between "volunteer" and "another volunteer"?
A: Volunteers and another volunteer are different. Volunteers are sentient and righteous, serving the minds of benevolence and righteousness. Another volunteer is the term used by the government in the past and is salaried. Another volunteer is "I have an ambition to do this," but not necessarily Good thing ; they have an ambition and have some kind of necessary.They are determined to do things without "righteousness". China advocates "righteousness", so it is better to be a "volunteer" without asking for any benefit.
問(2):現在的社會,還有所謂的「志工」,究竟「義工」、「志工」,兩者有什麼不同?
答:義工和志工不一樣。義工是有情有義,是以仁義的胸懷為人服務;志工,是過去政府所用的名詞,是領薪水的;志工是「我有『志』要做這件事情」,但不一定是好事;志工是有企圖心、有這個需要,立志非要做這件事卻沒有「義」,而中國崇尚「義」,所以還是做「義工」比較好。
Since ancient times, the commom people who have contributed to society in the city have been called “the righteous people ”. A piece of field was donated out, and the harvested crops were all consumed by the public. It was called "Donated field". When a well was drilled and water was supplied to everyone, it was called a "Donated well ". The soldiers who defended the country and the people were called “righteous armies." Other things, such as lighting a lamp to illuminate the darkness, building bridges and paving roads to facilitate travel, and supplying tea or water on the roadside for pedestrians to quench their thirst. All these were "charity deeds." Nowadays, with the help of free clinics, charity performances, charity sales, and charity music performances and so on, which can help promote social welfare. Anything that contributes to society's humanity and interests can be called "righteousness or charity deeds ". Those who do  charity deeds will become "righteous people or philanthropists " in the end . 
自古以來,對社會有貢獻的市井小民,稱為「義民」。一塊田地布施出來,收成的作物都供給大眾食用,就是「義田」;鑿一口井,供應大家取水,就稱「義井」;軍人仗義保國衛民,稱「義軍」。其他如點一盞燈照亮黑暗、造橋鋪路方便行旅、在路邊施茶,供行人解渴,這些都是「義行」。現在的人以義診、義演、義賣、義唱等方式,協助推展社會公益,舉凡對社會人類有貢獻、利益的事,我們都可以稱為「義」,這些行義的人到最後就成為「義人」。
We call them "Volunteer Bodhisattva." The buddhas and bodhisattvas stay in the human world, and they are saviors  of all beings. Monks and nuns were diligent and committed to doing things for the world. They never seek repayment, and they volunteer to do things for the people. They are also volunteers.
Also serving the public, "Volunteers" and "another volunteer" have very different meanings. Just as knowledge has good and evil things , and a wise man can be ruined by his own wisdom . .  Prajna wisdom is purely beautiful and beneficial to others. From a common sense , the positioning of "volunteers" and "another volunteer" is very clear.
我們稱他們為「義工菩薩」。諸佛菩薩常住世間,為迷茫眾生的依怙,出家人精進不懈,為世人做諸佛事,都不求回報,義務為眾人發心奉獻,他們也是義工。
  同樣為社會大眾服務,「義工」與「志工」意義大有不同。就如知識有善有惡,聰明也會被聰明誤,般若智慧純粹是善美的、利益他人的。就常理上來說,「義工」與「志工」的定位就很清楚了。
Question (3): When it comes to "Buddha", the average person always thinks that Bodhisattva is enshrined there to be worshipped by people. We talk about "Volunteer Bodhisattva" whom we talk about is to serve people. Which on earth is better ,  a bodhisattva for only to be worshipped , or a volunteer bodhisattva that only serves everyone?
A: Is it better to be a "Buddha" for worship, or is it better a "Volunteer Bodhisattva" to serve people ? Just as compassion and respect, we need to respect the elder or the senior and we need to have compassion for the younger or the junior. There is compassion in respectfulness, and there is respect in compassion, the both cannot be separated.
Volunteers are the ones who serve people and do things for people. Going to the hospital to help people who need fill out the form is the volunteer of the hospital;  at the train station, the people taking  those who don’t know the road to buy tickets are volunteers at the train station; in the past we once set up a “Mother Volunteer” , they took care of the children on the roads , serving them , these were volunteers ; the Volunteer Bodhisattva and volunteers who relieve the victims of a disasterand are volunteers.
問(3):講到「菩薩」,一般人總認為菩薩就是供奉在那裡給人禮拜,我們講「義工菩薩」,這是為人服務的。究竟是供人禮拜的菩薩好,還是為大家服務的義工菩薩好呢?
答:做一個給人禮拜的「菩薩」好,還是為人服務的「義工菩薩」好?就如慈悲與恭敬,對上要恭敬,對下要慈悲,恭敬裡要有慈悲,慈悲裡也要有恭敬,二者不可分開。
  義工,是替人服務、替人做事的。到醫院,幫助有困難的人填表格,就是醫院的義工;在火車站碰到不認識路的人,帶他去買票,是火車站的義工;過去我們曾經成立「義工媽媽」,在路上照顧學童,為他們服務這是義工;還有義工菩薩、義工服務隊,他們救災救難,都是義工。
Therefore, are the volunteers who serve people better ? Or are the ones that get respected better ? There is an old saying : if you want to be a Buddha, you will be the firstborn Or if you want to be a Buddha statue, you first are to be a sentient being. If you want to be respected, you must do merciful things and cultivate the blessings, then you will have enough virtues to gain respectful and prayed .
因此,做義工為人服務好,還是受人恭敬好呢?有一句話說,欲作佛門龍象,先作眾生馬牛。要受人恭敬,要常行慈悲,要廣修福報,你才有足夠的德行讓人恭敬、禮拜。
Question (4): Today's society has a very good atmosphere, that is, many people like to be volunteers, and some of them choose to go to Buddhism to be volunteers. What are the motives for people coming to Buddhism?
問(4):現今社會有一個很好的風氣,就是很多人喜歡做義工,其中也有人選擇到佛門做義工。來佛門的人都是哪些動機呢?
答:在社會上,一般義工是有待遇的,但是佛門裡的義工,他們到寺院的動機很單純,都是沒有待遇的服務奉獻,那才是真正的義工。
A: In the society, generally volunteers are treated or got paid. However, the volunteers in Buddhism have simple motives for going to the monastery. They are all unpaid service dedication. That is the real volunteer.
Some believers come to the monastery to serve the public and serve the Buddha and Bodhisattva. They believe that both Bodhisattvas and Bodhisattvas have seen the things they’ve done, and they will get a lot of construction in their hearts. Some believers are embracing Buddhism in Buddhism, where they can achieve opportunities for extensive study and further enhance their level of faith. To be volunteers in Buddhism, as long as you have the hearts to do, no matter what your status are or occupation is , you can be happy ant at peace.
有的信徒到寺院來為大眾服務、為佛菩薩效勞,他認為佛菩薩都有看到,在他們的心裡會得到很大的建設。有的信徒是懷抱法喜在佛門服務,那裡能成就他們廣泛學習的機會,進一步提升他們信仰的層次。到佛門做義工,只要有心,不論是什麼身分、地位,從事什麼職業,一樣都能歡喜自在。
Question (5): Is there a time limit for volunteering at the temple?
A: To be volunteers in the temple, you can first consider your time and conditions. For example, I can come only on Sundays and Saturdays, I can only come in the morning or come in the afternoon; or  I can only do one hour or I can do three hours; I can do for a month or three months, or I can do for three years, etc. These must be clearly stated and explained in advance. A person who wants to be a volunteer should be careful not to exceed his or her ability, he or she need to consider his or her time, economy, and ability, etc. 
Don't do this, never be like the dew, the so-called "dewed heart", which can not bear the sun, as soon as it is shined by the sun, disappears at once,  you should keep cultivating this feild of blessings in the long run.
問(5):到寺院來當義工,是不是有時間上的限制?
答:到寺院做義工,可先衡量自己的時間和條件,如:我只有禮拜天能來、禮拜六能來;我只有上午能來、下午能來;我只能做一小時、能做三小時;我能做一個月、三個月,我能做三年等等,這些都要事先講清楚、說明白。
  一個人發心,不要超過自己的能力範圍,量及自己的時間、經濟、能力等,別發露水道心,要持續長遠的耕種這塊福田。
Question (6): When you go to the temple as a volunteer, can you eat in the temple? Can you use the materials of the temple ?
A: There is a so-called "Threefold Wheel of Essential Emptiness" in the Dharma. If I do some alms givings, I get merits. If I accept the alms givings, I get the merits, too, because "there are no differences between the donors and the recipients." We can't just donate, but don't accept. In the Buddhism ,we can give , and we also can accept .
Volunteers serve in the temple. When it is time for meals, they can dine with others, when it is time for rest or for tea,  They can rest and drink tea with others . If they work too late, the temple can arrange you to stay overnights, The temple is the home of our spiritual and wisdom lives. You can't refuse the home.  You serve dwellers of the temples appropriatelly, and let the dwellers of the temples to be thoughtful for you appropriatelly. This is a reasonable exchange.
問(6):到寺廟擔任義工,可以在寺廟裡用齋嗎?他能動用常住的物資嗎?
答:佛法有所謂的「三輪體空」,我布施,有功德;我接受,也有功德,因為「施者、受者,等無差別」。我們不能只有布施而不肯接受,佛門裡是給得起,也要能受得起;我能給人,我也要能接受。
  義工在寺廟裡服務,到了要用餐時,就和大眾一起用餐;大家休息,要喝茶了,就與大眾一起喝茶;甚至工作到很晚,寺廟請你安單,寺廟是我們法身慧命的家,你也不能拒絕。就這麼適當的為常住效勞,常住也適當的為我們體貼,這是合乎情理的往來。
Question (7): If volunteers work in the temples and accidentally damage items, such as breaking bowls, teacups, and even flowers and trees, do volunteers need compensation?
A: Damaged items in the temple might be damaged accidentally , they need not to pay for.  Are there no ties of comradeship in the temple? Only can let volunteers serve us, if they sometimes damage something, can’t Buddhas, Bodhisattvas, temples, and permanent residents afford them ? Does Buddha and Bodhisattva have no such compassion and understanding? We can't let Buddhas , Bodhisattvas, temples, and dojo trapped in unjust.
If the volunteer accidentally damagedu the thing, he said, "I have damaged something in the temple, what should I do?" Don't worry about that, u you will have the opportunity to donate again in the future. When it comes to compensation and exchanges, it is too hurtful and it hurts the affectionate.
問(7):如果義工在常住工作,不小心損壞物品,如打破碗、茶杯,乃至花草樹木,義工需要賠償嗎?
答:在寺廟損壞物品,必定是在不小心、不留意的情況下,也不需要論及賠償。難道寺廟這點情義都沒有嗎?義工就只能來為我們服務,常住稍微有點損失,佛菩薩、寺廟、常住就擔當不起嗎?佛菩薩連這點慈悲、諒解都沒有嗎?我們不能陷佛菩薩、寺廟、道場於不義。
義工如果不小心損壞東西,說:「我損壞了常住的什麼東西,怎麼辦?」心裡勿須掛念,你將來有機會再捐獻就好。說到賠償、往來,這就太傷和氣、感情了。
Question (8): Some believers have special expertise or skills. They go to the temple to do volunteer work. If they want to switch to full-time, paid work, can they?
A: If you want to be volunteers in the temple, first you must  explain clearly ,  some people do their best to do volunteer jobs, they do not need to consider how treat or pay for them.  However, if you have a special situation, you can also explain to permanent dwellers . For example, if he comes to do volunteer work, he needs to solve the traffic problem for him. 
he needs to have transportation or long-term transportation expense to come;  or he has special expertise such as accounting, cashier, design, etc., which is exactly the talent that Buddhism needs, but he does not have any income at present. In order to come to serve in the temple , which has to increase a lot of expenditure, there are difficulties being volunteers. Under such circumstances, permanent dwellers should bear these responsibilities for him.
Volunteers who have to make a living need to make a statement in advance: they can do full-time jobs,  someone’s livelihood is difficult, but his or her personal life is very simple, now the average salary is TWD10,000 , or TWD20,000 , as long as he or she needs half-pay for him or her to have a daily use  , he or she can do full-time jobs , such requirements are also very reasonable.
I think that today Buddhism must use talents. There should have the equal rights and obligations between the temple and the people who do things. Don't just think about finding free or unpaid volunteers to do things. Volunteers, who don’t want to be paid ,have less responsibility; volunteers are different from full-time people, the full-time people must be responsible for completing things within the time limit because they have responsibility. Therefore, in order to develop Buddhism today, the professional salaries should be given appropriately.
問(8):有些信徒擁有特殊專長或技能,他們到寺廟做義工,如果要轉為專職、有受薪的工作可以嗎?
答:到寺廟裡做義工,要先講清楚、說明白;有的人發心做義工,不需要常住為他考慮多少待遇。但個人如有特殊情形,也可以向常住說明,如:他來做義工,需要常住替他解決交通問題要有交通工具或長期的交通費才能來;或者他有特殊專長如會計、出納、設計等,正好是佛教所需要的人才,但是他目前沒有收入,為了來寺廟服務,反而還要增加很多的支出,做義工有困難,在這樣的情況下,常住應該為他負擔起這些責任。
  有需要生活費用的義工在事先作說明:可做全職,但生計有困難,不過個人生活很簡單,現在外面的薪資是一萬塊、兩萬塊,只要常住給我一半的薪水能有飯吃,就能專職,這樣的要求也很合理。
  我認為今天佛教要用人才,寺廟與做事的人之間應該權利、義務要相對等,不要只想著找免費的義工來做事。義工,不要錢,卻少了一分責任;義工與專職的人不同,專職的人因為有責任在身,就必須負責在期限內把事情完成。所以今天佛教要發展,應該適當給予專業人員薪水。
未完待續

to be continued 

2019年4月3日 星期三

星雲大師:我對人間佛教的思想理念 My thoughts about The Humanastic Buddhism .Translated by Elizabeth Dong

星雲大師原文http://www.masterhsingyun.org/article/article.jsp?index=62&item=208&bookid=2c907d4948f4413501492afe8594000d&ch=1&se=63&f=1
Text by Venerable Master Hsing Yun
Translated by Elizabeth Dong (Dong Yee) 英文翻譯:董譯
在佛門裡,過去的祖先師父大德一向很重視師徒之間的傳法印心;在佛光山的徒眾當中,也時常有人問我:「如何才能與師父接心、印心呢?」
 我說:只要能與佛光山的宗風相應,就是跟我印心!
 佛光山的宗風是什麼?「弘揚人間佛教,開創佛光淨土」,這就是佛光山的宗風,這也是我幾十年來努力推動的弘法目標。
  然而什麼是「人間佛教」?簡單的說,就是將佛法落實在現實生活中,就是注重現世淨土的實現,而不是寄望將來的回報。
 過去曾經有人質疑我所提倡的人間佛教,甚至認為這是我個人提出的口號,是我自己的創見。事實上,佛教本來就是人間的佛教,佛教與人間是密不可分的,因為佛陀誕生在人間、出家在人間、成道在人間、弘化在人間;佛陀說法主要是以人為對象,所以佛教本來就是以人為本的宗教,佛陀原本就很有人間性,他所強調的慈悲喜捨、五戒十善、六度萬行,無一不是指導我們建立幸福人生的指南。只是自古以來,人們往往在喪葬的時候才想到要採用佛教的儀禮,甚至很多人學佛,目的只為了祈求死後往生極樂世界;由於佛教徒不重視人間生活,沒有把佛法落實在生活中,導致佛教慢慢的淪落,不為大家所推崇。
 為此,很早以前我就立願要弘揚人間佛教,我的理念是,佛教一定要走向人間化、生活化、現代化、社會化、大眾化、藝文化、事業化、制度化,甚至走上國際化、未來化,這些理想的實踐過程,在佛光山三十週年特刊的序文裡,我也做了一些說明。我的想法是,唯有讓佛教人間化、生活化、它才能深入家庭、社會、人心,才能與生活結合在一起,成為生活需要的佛教,如此佛教才會有前途。也就是說,佛教一定要與時代結合,要對國家社會有所貢獻,它才有存在的價值,否則一定會遭到社會的淘汰。
In Buddhism, the past ancient Master patriarchs always attached great importance to disseminate the Dharma and to have telesthesia with their disciples . In Foguang Shan,  there were often disciples asking  me how they could have telesthesia with me ?
 I said: As long as your acts can correspond to the sectarian style of Foguang Shan,  that is to have telesthesia with me!
 What is the sectarian style of Fo Guang Shan? "Promoting humanastic Buddhism and creating a pure land of Buddhism" are the patriarchal style of Fo Guang Shan. This is also the goal of promoting Dharma that I have been trying to promote for decades.
 However, what is "humanastic Buddhism"? To put it simply, the implementation of Dharma means to apply the pure land of Buddhism into the real life, in the present world, not to expect for getting returns in the future .
 In the past, some people have questioned the humanastic Buddhism that I advocated. They even thought that this was my personal slogan and my own vision. In fact,  Buddhism was originally a human Buddhism. Buddhism and human beings are inseparable, because the Buddha was born in the world, became a monk in the human world, was enlightened  in the human world, and propagated the Dharma in the human world. The Buddha’s statement is mainly for people, so Buddhism is originally people-oriented. The religion of the Buddha was originally very humanastic. He emphasized the loving-kindness, compassion, joy, equanimity , the five precepts and the ten good deeds and the Six Perfections and All 84000 Heaps of Dharmas . All of them are guidelines for guiding us to build a happy life. Since ancient times, people were accustomed to thinking of using Buddhist rituals when their folks were buried, and even many people learnt Buddha, their purpose was only to pray for entering the western pure land of ultimate bliss or Sukhavati after death. Because Buddhists did not care anc focus on the present life of human’s  they did not implement Dharma in their lives, which caused the slow decline of Buddhism, but not for everyone to admire.
 To this end, I have long been willing to promote Humanastic Buddhism in the present world. My philosophy was that Buddhism must go to humanization, life, modernization, socialization, popularization, art culture, career, institutionalization, and even internationalization, and the future reference of Buddhism, these idealling practicing processes, in the preface to the special issue of the 30th anniversary of Fo Guangshan, also were made some explanations by me. My idea is that only by letting Buddhism be humanized and living, can penetrate it into the family, society, and people's minds, and then it will be able to integrate with life and become a Buddhist life, so that Buddhism will have a future. In other words, Buddhism must be combined with the times, and it must contribute to the country . Only doing these, It is be able to have the value of existence, otherwise it will be eliminated by society.

2019年4月1日 星期一

星雲大師講解:什麼是人間佛教 中英文對照

星雲大師開講:什麼是「人間佛教」?
文/星雲大師
「人間佛教」不是哪一個人的,是佛祖的,是大家的。
佛光山推動「人間佛教」,什麼是「人間佛教」呢?佛陀出生在人間,修行在人間,成道在人間,弘法在人間,說法在人間,所以佛教就是人間佛教;凡是佛說的、人要的、淨化的、善美的,有助於增進幸福人生的教法,都是人間佛教。人間佛教的發展有四個重點:
第一、從山林走向社會:過去修道人以住到山林、住到偏僻、沒有人煙的地方為好,現在不是了,現在社會交通便利,「天涯若比鄰」,所以佛教要重視與社會的因緣關係。
第二、從寺院走向家庭:佛教不一定只是在寺院裡,它應該要走入家庭裡。因為人間佛教重視家庭幸福、家庭美滿、家庭快樂、家庭和諧,若能「家家彌陀佛,戶戶觀世音」,人人就可以幸福快樂了。
第三、從出家走向在家:在佛教裡,菩薩不一定都是現出家相,像觀音、文殊、普賢菩薩都是現在家相。所以,佛教是大家的,出家、在家通通都有份,是社會的、人間的財富。
第四、從講說走向服務:未來社會的發展,必然是一個講究服務的社會,誰能為人服務,誰就能存在;誰不為人服務,就會慢慢被淘汰。所以,人間佛教要積極地對國家、對社會、對民眾做出服務、做出貢獻。
總的來說,人間佛教不同於過去落伍的、化緣的、念經的佛教,而是能帶給人幸福、安樂的佛教。實踐人間佛教,可以增加人類的道德、改善社會的風氣、淨化自我的心靈,維繫社會的次序。所以,人間佛教必定是未來世界的一道光明。

Venerable Master Hsing Yun gave speeches : What is "humanistc Buddhism"?
Text / Nebula Master
"Humanastic  Buddhism" doesn’t belong to one person, it belongs to Buddha , it belongs to everyone.
Fo Guang Shan promotes "humanastic  Buddhism" and then  what is "humanastic Buddhism"? The Buddha was born in the human world, practiced in the human world, enlightened in the human world, spreaded the Dharma in the human world, explained the Dharma in the human world. Therefore, Buddhism is human being’s Buddhism. Any things the Buddha who wants, anything the people want,anything that purifies, and anything that is beautiful, any teachings that can help to enhance the human’s happy life, all above is the humanastic Buddhism. There are four main points in the development of humanastic Buddhism:

First, move from the mountains into the society: In the past, the monks and nuns lived in the mountains, lived in far remote places, and the less smoke , the better place . Now it is not. Now the transportation is convenient, “Long distance can not separates bosom friends.The world is but a little place,after all. ” so the Buddhism should pay attention to the  cause-effect relation in the sociaty .

Second, move from the temple into the family: Buddhism not only unnecessarily always stays in the temple, but also should go into the family. Because humanastic  Buddhism attaches importance to family happiness, if every family feels  satisfactory,if each family feels happy ,if each family feels harmony, if each family can chant Amitabha, if each household can chant Guanyin Bodhisattva , if doing so, everyone can be glad and joyful.

Third,  whoever you are, the monks or nuns in the temples or the lay buddhists at home are the same : In Buddhism, Bodhisattva did not necessarily always showed as a monk or a nun,  just  like Guanyin Bodhisattva, Manjusri Bodhisattva,  and  Samantabhadra Bodhisattva.  Therefore, Buddhism is everyone’s , so everyone has the duty to practice the Buddhism, which is the whole social and human’s wealth.

Fourth, from the explaination to the service: the future development of society must be a service-oriented society, who can serve people, who can exist; who does not serve people, will slowly be eliminated. Therefore, Buddhism in the world must actively serve and contribute and to the country, to the society, and to the people.

 All in all, humanastic Buddhism is different from the old Buddhism which was out of date, begged alms and chanted sutra. The humanastic Buddhism can bring happiness and peace to the peolpe. The practice of humanastic Buddhism can increase human morality, improve the social atmosphere, purify the soul of the peolpe’s , and maintain the order of society. Therefore, humanastic Buddhism must bring a bright future in the world.
Translated by Elizabeth Dong(Dong Yee)

 生而為人,你永遠有選擇的權利。你的逃避、拖延和所謂的“別無選擇”,不過是不願意、沒勇氣、不自信的藉口而已。 什麼時候你能面對自己真實的內心,你就能從容果敢地做出對自己而言更好的選擇。