Aug 2014 BLIAV Newsletter by IBCV

48th Year of FGS

August 2014, Issue 38

發行人/星雲大師 Published by Ven. Master Hsing Yun / 發行所/國際佛光會墨爾本協會 Issued by BLIAV

Buddha’s Light Newsletter of Victoria

依佛法理解人世即人間佛教

Understanding the World and Humanistic Buddhism through Buddhist Principles 【人間社記者李祖翔大樹報導】

(Reporter: Li Zuxiang, Dashu)

佛光山開山星雲大師十八日與青年接心開示，不談佛、不談教，只談佛法。星雲大師說，佛教不以佛為中心，而以教理為中心，佛是依法才成佛的。一般人信佛，佛卻不要人信他，佛經中強調，要依靠自己，依靠法、依靠真理。人間佛教就是將走調的思想拉回來，依照佛法原意真正理解宇宙萬有。雖然佛不要我們信他，卻不能不信仰自己、國家和人間的真善美。只是信仰與真理都是有條件的，要正信，信真實的對象、信有德者、信有能力助我向上發展者。「佛不是神，是覺悟的老師。」星雲大師說，佛教與世間宗教不同，世間宗教認為神創造了人，佛教卻認為人創造了神。

On August 18, 2014 Ven. Master Hsing Yun partook in a heartto-heart session with the youth. He did not discuss Shakyamuni Buddha, nor the religion, just the principles of Buddhism.

第2頁繼續閱讀 >>

Continued on page 3 >>

Ven. Master Hsing Yun explained that Buddha is not the essence of Buddhism, instead it is the teachings and principles that are the fundamental core of Buddhism. It is through following the Buddhist principles, that Buddha ultimately became enlightened. Most people worship the Buddha, though Buddha does not seek for us to place faith in him; instead one must have faith in oneself,

佛光山本山新聞 Fo Guang Shan News

舉例來說，一般人追求公理正義，不相信警察而去拜託土地公；跟人有糾紛，應訴諸法律，不信政府卻信城隍爺；讀書考試，將文昌帝君看做大學校長、教授；想發財，將財神爺當企業家、財政部長；想結婚則找月下老人…，因此世間宗教的產生往往來自於個人需求，人需要什麼才創造什麼。佛教不然，世間以人為本、以人為貴，佛教便講相信自己、相信真理。真理的條件真理需要哪些條件才能成立？「本來如此」，根本不能被改變的；「普遍性」，放諸四海皆準的；「平等性」，不分貧富貴賤的；「必然性」，如生死是世間必然如此的。所以苦、空、無常、無我不能改其根本，是佛教真理。《金剛經》云：「凡所有相，皆是虛妄。」星雲大師舉例，「媽媽生的，到底是女嬰、女童、女學生、小姐、媽媽還是老太婆？」意思是，所有物相都是在時空裡流動變化的。很多事不會永遠如此，大樓壞了，重建就有；很窮，努力、勤勞，可以賺錢；很笨，靈巧一些、用功一些就好。人間佛教就是將走調的思想拉回來，依照佛法原意解是，真正理解宇宙萬有。苦像重量訓練苦是一種教育、訓練、力量，與苦奮鬥，在苦裡成長，苦就能滋養我們。貪、瞋、痴、嫉妒都是增加我們的身心之苦，用佛法可以化解。苦不可怕，佛門有苦行，以苦訓練自己，一如運動者，不苦練如何得金牌？沒有吃苦，會成功嗎？將苦當作訓練自己的方法，可以增加自我能量。人間佛教倡導不苦，苦只是一種磨練，讓我們更加堅強、勇敢。

佛光山本山新聞 Fo Guang Shan News >> Continued from page 1

洛杉磯青年提問，母親想復興西方的寺院，做成佛教文化園區，但不想太過商業化，請教大師應如何取捨、平衡？大師以佛印禪師與蘇東坡的公案為例，指出心中有什麼，看到的就是什麼，所以不需過度擔心商業化的問題，但是「菩薩不應該被商業化，倒是商業行為可以佛法化。」為了服務大眾，佛法主張給大眾方便。

the nation and the beauty of the human world. Humanistic Buddhism is a means to bring back stray thoughts and realign our thinking in accordance with the original intent of the Dharma, that is to truly understand the universe. However, the presence of faith and the truth are conditional upon the existence of correct beliefs, beliefs in genuine and truthful counterparts, faith in those with high moral standing and faith in those that have the ability to help us in self-betterment. “Buddha is not a god, he is the teacher of ultimate awakening and absolute enlightenment.” Ven. Master Hsing Yun explained that Buddhism differs from worldly religions. According to worldly religions god created man, yet in Buddhism man created god. For example, many people seek justice, though do not trust the police; hence they pray for the assistance of the earth god. Parties in dispute do not believe in the law; instead believe in the god of cities. Those pursuing riches, place their faith in the god of wealth. Others looking for love, pray to the god of love. In this manner, worldly religions arose out of individual needs and wants; with humans creating things to fulfill their requirements. Buddhism in contrast, considers humans to be what is fundamental and precious to the saha world. Hence, Buddhism places faith in humans and belief in universal truth.

The conditions for universal truth Under what circumstances does universal truth exist? It is fundamental, for fundamentals do not alter. It is universal, for it applies across the universe. It is of balanced equality, for it does not discriminate between financial and social standing. It abides by the law of nature, just like life and death are natural events in life. Therefore, suffering, ‘emptiness’, impermanence, ‘non-self’ are fundamental principles in Buddhism.

nourishes us to fight on. Greed, hatred, ignorance, jealousy are all thing that increase our human suffering. Such suffering of the body and mind can be relieved through Buddhist principles. Suffering is not to be feared. In Buddhism, there is ascetic practice, the practice through physical suffering. This is much like professional athletes who endure strenuous training to achieve gold medals. Without such labour, how can one succeed? Let suffering be a mode of cultivation, a means to develop our resilience and energy. Humanistic Buddhism advocates the notion that suffering is not sufferance, that it is in fact a means of training and cultivation, for one to gain strength and courage.

The Diamond Sutra states: “All perceived forms of all things are false and ephemeral.” By way of example Ven. Master Hsing Yun said: ‘What does a mother ultimately give birth to? A baby girl, a little girl, a female student, a young lady, a mother or an old A youth from Los Angeles posed lady? This illustrates that all phe- the scenario that his mother would nomena are forever changing and like to establish a Buddhist cultural evolving with the passing of time. park that revives Western Buddhist monasteries, though is concerned Many things will not remain un- about it being too commercialised changed forever. A building in and wondered what would be a baldisrepair is functional again once anced approach? Ven. Master Hsing rebuilt. Through hard work and Yun drew on the wisdom of a koan, diligence the poor can earn a liv- pointing out that whatever the ing. Further studies can assist heart sees is whatever transpires. those that are not as bright. Hu- One need not be overly concerned manistic Buddhism is simply bring- as to whether something is too ing into focus the fundamental commercial; however realise that truth of the nature of the universe. ‘Bodhisattvas should not be commercialised, instead apply Buddhist Suffering is much principles to commercial practices.’ like weight training In order to better serve the public, Suffering is a form of learning Buddhism advocates the practice and strength. In the challeng- of providing convenience to others. es of overcoming suffering, the suffering makes us stronger and

星雲法語 Dharma Words from Ven. Master Hsing Yun

四法最上佛法僧三寶，以法為尊；法之所在，最為尊貴。佛法是宇宙人生的真理，是幫助我們解脫自在的慈航。《阿含經》是佛教傳說最早的經典，也是原始佛教的重要思想依據，裏面充滿了人間佛教的教義與精神。《阿含經》共分四部，分別是《長阿含經》、《中阿含經》、《增一阿含經》、《雜阿含經》。在《長阿含經》裡有一段經文說「四法至上」，意思是有四種佛法，對於吾人的生活至為重要。所謂「四法最上」，有四點說明：第一、布施者得福：談到布施，一般人的觀念總認為布施是給人，其實布施最大的受惠者是自己。布施如播種，日後必有收成。布施是世間最有保障的投資，不管財施、法施、無畏施，布施就能得到福報，所以又稱為「種福田」。佛教有謂「八福田中，看病第一福田」，又說「心田事不同，果報分勝劣」，其實不管是聖賢、父母、貧病，只要誠心布施，都是無上的福田。布施表示自己富有，一個人如果天天仰賴別人，接受別人的布施，表示自己貧窮、不足，所以人要歡喜布施，越是喜捨布施，就越有福報。第二、慈心者無怨：佛教以慈悲為本，所以又稱為慈悲之教。慈悲之心是一切萬物所以生生不息的泉源，慈悲是人性光輝的流露，慈悲如良藥，可以醫療瞋恚之病，人與人之間所以紛爭不斷，國與國之間所以戰爭連連，都是起於瞋心。一念的慈悲，可以化除瞋恨，如果我們待人接物、講話行事，都能存著一顆慈悲之心，不但不會樹敵，自己也會心甘情願，無怨無尤，因為「一人慈悲，眾皆伴侶；萬人慈悲，法界一如。」

第三、為善者銷惡：經云「凡夫眾生，舉心動念，無非是業。」業有善業、惡業、無記業，凡人一旦造下善惡業因，必然招感相應的善惡果報，所以說：已種惡因，分受其報，不能以做好事來抵銷應得的惡報。但是佛教有一個了不起的法門，就是透過懺悔行善，多聚善緣，可以使惡報由重轉輕；或者讓善緣增多，善力加強，可令善果快速成熟，使惡緣的力量逐漸減弱。譬如一杯鹽水，如果多添加善因的淡水，就可以沖淡惡果的鹹味。又如一田秧苗，只要不斷的施肥灌溉，當秧苗長大茁壯，底下縱有一些稗草，也起不了作用。所以有了罪業不可怕，重要的是多做善事功德；有了善因善緣，一樣可以銷融惡業。第四、離欲者無惱：世間上的人每天種種營求，都是為了追求五欲六塵之樂。但是「欲海難填」，欲望永遠沒有滿足的一天，所以欲望愈多，煩惱也愈多。甚至有時在追求欲樂的同時，已經造下了罪業的苦果，因此世間的五欲之樂，只能說是一半樂，一半苦，苦樂參半，因為「欲樂」有染污性、有短暫性、有不確定性。自古以來聖賢都教誡大家不可以縱欲，佛教雖然不完全要人禁欲，但是欲需要疏導，欲海波瀾，需要導之以正，所以應該追求「善法欲」，遠離「污染欲」。當我們離開不當的染污欲，也就等於遠離了煩惱束縛，那是何等的解脫自在呢？佛法僧三寶，以法為尊；法之所在，最為尊貴。佛法是宇宙人生的真理，是幫助我們解脫自在的慈航，所謂「自依止，法依止，莫異依止。」所以《長阿含第５頁繼續閱讀 >>

The Four Most Supreme Dharmas

The Discourses of the Buddha (Agama Sutras) are reportedly the earliest Buddhist sutras and also form the basis of the most important concepts of original Buddhism. These sutras are filled with the teachings and spirit of Humanistic Buddhism. There are four divisions to the Discourses: The Long Discourses of the Buddha (Dirghagama Sutra), The Middle Length Discourses of the Buddha (Madhyamagama Sutra), The Gradual Discourses of the Buddha (Ekottarikagama Sutra) and The Connected Discourses of the Buddha (Samyuktagama Sutra). In The Long Discourses of the Buddha, there is a section on the “Four most supreme Dharmas,” meaning there are four things in the Dharma that are of most importance in our lives. The following are their definitions: 1. Those who give, gain fortune. When we talk about giving, most people will consider it as giving to others. The truth is, that in giving, the one who benefits the most is ourselves. Giving is like sowing seeds, for there will certainly be a harvest later on. It is the most reliable form of investment. Whether it is giving money, offering the Dharma or providing a safe haven for those in fear; we are assured of accumulating fortune and merit. These kinds of giving are also called cultivating the fields of merit. In Buddhism, it is said, “among the eight fields of merit, caring for the sick ranks the first.” It also states, “according to the differences of intent in the mind-field, the effect will be differentiated as either superior or inferior.” In reality, whether it is for the virtuous sages, our parents, the needy or the sick; as long as we are genuine and sincere in our of-

星雲法語 Dharma Words from Ven. Master Hsing Yun >> Continued from page 4

經》的「四法最上」，可以做為我們生活的圭臬。「四法最上」就是：第一、布施者得福。第二、慈心者無怨。第三、為善者銷惡。第四、離欲者無惱。 ferings, it will be the supreme field of merit. In giving, we demonstrate our wealth, ability and resources to give. If we rely on others to give to us every day, we are then for certain poor and in need. Therefore, we should be happy to give; because the more we give, the more we gain. 2. Those who have compassion are without resentment. Compassion is the foundation of Buddhism, hence it is also called the religion of compassion. A compassionate mind is the foundation for all living beings to live endlessly. It also is a demonstration of the bright side of human nature. Compassion is the best medicine to cure the sickness of anger. The endless conflicts between people and the ongoing wars among countries are all results of anger. A compassionate thought can relieve hate and anger. If we always bear a compassionate mind when speaking, in conducting ourselves, in dealing with people and situations; we will not make any enemies and we will eagerly engage in whatever we do. We will bear no grudges: “With one compassionate person, all people will accompany such a person; with ten thousand compassionate people, all dharma realms will be as one.” 3. Those who practice benevolence can reduce harm. The sutras state, “Each and every arising thought of individuals and sentient beings is all karma.” There is wholesome, unwholesome and neutral karma. Once we commit either wholesome or unwholesome karma,

we will create a corresponding effect; and so it is said, “For unwholesome causes sowed, a corresponding retribution will arise. We cannot do good deeds to neutralise what we deserve.” However, there is a special practice in Buddhism, in which the practice of repentance and benevolence can lessen the burden of unwholesome retribution. Also, we can create more wholesome conditions to strengthen our benevolence, so as to bring forth wholesome retribution, and at the same time, weaken the power of the unwholesome conditions. It is like a glass of salty water, for if we add the plain water of positive causes, we can dilute the saltiness of unwholesome retribution. Just like cultivating a field of seedlings, if we keep irrigating and fertilising the plants, they will grow strong and big. Then, eventhough there may be some weeds in between, the adverse impact will not be so strong. Therefore, having unwholesome karma is not fearful, because most importantly, we can practice more benevolent deeds. When we have accumulated enough positive causes and conditions, we can thereby reduce our unwholesome karma.

unwholesome, temporary and uncertain; hence the virtuous sages since ancient times admonished us not to indulge in lust and desire. While Buddhism does not require people to abstain completely from their desires, they should be well guided. The waves and currents of the ocean of desire should be directed towards the right course. In other words, we should pursue the “desire for positive dharmas” and stay away from “unwholesome ones”. When we distance ourselves from inappropriate and unwholesome desires, we will be far removed from the shackles of trouble and worry. What liberation that will be!

4. Those who are not attached to desires have no worries. The many desires people have every day are solely based on the gratification of their senses amidst the delusions of this world. However, “the ocean of desire is difficult to fill,” and there will never be a day when desires are fully satisfied. Therefore, the more desires we have, the more trouble we will have. Moreover, in the pursuit of sensual pleasures, we create the fruit of suffering that results from our unwholesome karma. Therefore, the sensual pleasures of the world can only be considered as half pleasure and half suffering. Because sensual pleasures are

The Dharma is supreme among the Triple Gem of the Buddha, the Dharma and the Sangha (the community of practitioners). The Dharma is the truth of life and the universe, as well as the vessel of compassion that helps us to attain liberation. “Rely on ourselves; rely on the Dharma; and do not rely upon anything else.” Therefore, the “four most supreme Dharmas” as described in The Long Discourse of the Buddha, should become our standards that guides us in life.

Beautify human minds with equality. Beautify human minds with humility. Beautify human minds with gratitude. Beautify human minds with compassion.

用平等美化人心用慚愧美化人心用感恩美化人心用慈悲美化人心

墨爾本佛光山活動報導 FGS Melbourne News

慈悲三昧水懺，找回清淨心

Compassionate Samadhi Water Repentance Dharma Function: In search of a Purified Mind 【人間社記者梁雪梅墨爾本報導】七月二十七日，墨爾本佛光山啟建一年一度的的盂蘭盆孝親報恩慈悲三昧水懺法會，以此緬懷、祭祖、感恩、追思。墨爾本難得舉辦《慈悲三昧水懺》法會，所以信眾都非常珍惜此機會，參加法會人數達一百六十多位信眾。法會開始，墨爾本佛光山監寺覺住法師率眾法師及全體信眾念誦《慈悲三昧水懺》懺文。午供香結束後，永威法師開示《慈悲三昧水懺》起源，乃因唐朝悟達國師因德行高深，唐懿宗十分崇敬，就封他為悟達國師，還賜他沉香莊飾的寶座。悟達國師坐上寶座之後卻生起一念傲慢心，心想現在是一人之下萬人之上，於是從這時候開始，膝蓋上便生出一個人面瘡來，長得和人面一模一樣，每次還要用飲食餵他，也能像人一樣開口吃東西。悟達國師當時痛苦難忍，遍請各地的名醫，但是每位名醫都無法醫治。後遇迦諾迦尊者，教他以三昧水洗去人面瘡而消除累世冤業的懺法。所以該懺法非常殊勝，是去除我們過往歷劫業障殊勝方法之一。下午二支香禮拜《慈悲三昧水懺》之後，尔有寺監寺滿晴法師開示道：「《慈悲三昧水懺》是由歸依諸佛、懺悔、迴向三部分所組成。皈依諸佛，是藉由佛力去除我們業障；懺悔，是發自內心真心懺悔我們歷劫的身口意所造各種業障；迴向則除了自利，還有利他因素。我們迴向包括法界各類眾生，希望眾生們藉由法會殊勝功德獲得解脫。同時，《慈悲三昧水懺》將是大眾修行的一個秘法，為我們現在的人生加分，直至圓滿。」「懺法是很好的修行方法，可以幫助我們去除現在在修行上的一些障礙。」「從懺文、法師開示，讓我重新思考如何改善夫妻之的緊張關係。很及時，正好幫我懺除了生活上的煩惱障。」「上次拜《梁皇懺》時腳很痛，但這次完全不痛，看來有進步了！」法會後，與會師姐們分享參加法會拜懺悔時，發起真誠清淨心的感悟。希望以三昧法水洗滌我們累劫無明塵垢，並將它作為爾後修行助力，把佛法實踐在我們的生活中。

(Reporter: Liang XueMei)

On July 27, Fo Guang Shan Melbourne held the annual Filial Piety Samadhi Water Repentance dharma function to repay the debt of gratitude to parents and to transfer the merits to deceased ancestors. Approximately 160 devotees had the great privilege of participating in this occasion. In the morning, Fo Guang Shan Melbourne Superintendent Ven. Jue Chu led the congregation in reciting the Compassionate Samadhi Water Repentance Liturgy. It was followed by an introductory talk by Ven. Yung Wei on the origin of this repentance scripture, authored by Master Wu Da dating back to Tang Dynasty. Greatly admired by Emperor Tang Yi Zong, Master Wu Da was awarded an exquisitely decorated throne. On receiving such a throne, Master Wu Da developed arrogance and the sense of superiority. For this, he suffered from a human-faced wound on his knee, which had a mouth and needed to be fed. The wound was only able to be cured by being washed with the Samadhi water. Hence, repenting with the Compassionate Samadhi Water Repentance Liturgy is an invaluable method to eradicate the negative karma from previous lives. In the afternoon, Ven. Man Chin explained, “the Compassionate Samadhi Water Repentance ritual comprises of three components: taking refuge in Buddha, repentance and transference the merits. Taking refuge in Buddha alleviates us from negative karma through blessings from Buddha. Repentance allows us to truly self-reflect on all our actions of body, speech and mind; so as to sincerely repent on all our wrong-doings. Transference of merits affords us the ability to help ourselves and others to be liberated from suffering. The Samadhi Water Repentance is also a beneficial means of practice towards enlightenment.” Many devotees shared their thoughts after the dharma function. “Repentance is a precious means of overcoming obstacles during our daily practice.” “The repentance and the dharma talk from the venerable helped me to rethink and improve the relationship between husband and wife.” “My knees and legs were sore after participating in the Emperor Liang Repentance ceremony, but not this time. Looks like I have improved!” It is sincerely hoped that Samadhi Dharma water can help eradicate our past ignorance and support our Buddhist practice in the future.

墨爾本佛光山活動報導 FGS Melbourne News / 墨爾本佛光協會活動報導 BLIAV News

盂蘭盆孝親報恩地藏法會為闡揚佛教孝親報恩之精神，於7月20日假墨爾本佛光山啟建年度「盂蘭盆孝親報恩法會」，約100多位護法信徒參加。在墨爾本佛光山監寺覺住法師、永威法師及妙博法師帶領下，信眾共同虔誠地恭誦《地藏菩薩本願經》一部，冀望仰仗佛力加披，以此殊勝功德回向歷代往生宗親蓮品增上，兼利陽上眷屬，消災吉祥。會中還特播放星雲大師「為馬來西亞MH17空難祈願文」，祈願亡者能蒙佛接引，往生西方淨土，永離苦難。同時也為生者祈願，願能及早擺脫喪親之痛，了知生命真義。法會結束後，永威法師開示道：「《地藏菩薩本願經》為佛門中孝經，闡明了為人子女應盡的孝道；七月則是佛門中『吉祥月』、『孝道月』。故勉勵大眾把握殊勝因緣，精進修行、發大悲心，效仿地藏菩薩『地獄不空，誓不成佛』慈心悲願，自度也度人。」

Ullambana Dharma Function In order to uphold and implement the great tradition of ‘filial piety’ and repaying the debt of gratitude to ancestors, the annual Ullambana dharma function began on July 20 at Fo Guang Shan Melbourne, to be followed by a further three services in the coming weeks, with the entire function concluding in mid-August. More than 100 devotees participated in the first session of the dharma function. Led by Ven. Jue Chu, superintendent of Fo Guang Shan Melbourne, Ven. Miao Bo and Ven. Yung Wei, the congregation recited ‘The Original Vows of Ksitigarbha Bodhisattva Sutra’. The aim being the transference of the merits of recitation to both the deceased ancestors for rebirth in the pure land at higher status and to the living for alleviation from disasters. Participants at the dharma function also viewed the prayer video by Ven. Master Hsing Yun for the deceased and surviving family members of the recent crash of Malaysian airline flight MH17. Master Hsing Yun sincerely prayed that all victims can be reborn in the Pure Land of ultimate bliss and be freed from sufferings forever, and that the surviving family members can be relieved of the anguish from their loss of family members through realising the truth of life. The dharma function concluded with a dharma talk by Ven. Yung Wei. She remarked ‘The Original Vows of Ksitigarbha Bodhisattva Sutra’ also known as the sutra of filial piety, describes the means of repaying the debts of gratitude to one’s parents and ancestors. With July being an auspicious month, Ven. Yung Wei encouraged all devotees to make the most of the precious opportunity for diligent practice, to develop great compassion and to aspire to emulate the great kindness and compassion of Ksitigarbha Bodhissatva, whom vowed “I will not attain Buddhahood until all beings are freed from the realm of hell”. Hence, liberating oneself as well as others.

2014澳紐佛光青年生命成長營【人間社記者蔡夢迪、吳秀華綜合報導】

由墨爾本佛光青年團舉辦的「二○一四澳紐佛光青年生命成長營」日前啟動，吸引來自雪梨、布里斯本、柏斯、墨爾本、奧克蘭和基督城逾百名學員，雲集墨爾本佛山，在南半球的冬季展開年度大洋洲佛青盛會。開幕儀式邀請佛光山澳洲總住持滿可法師、大洋洲各佛光山道場的指導法師、國際佛光會墨爾本協會會長黃錦輝及協會理事、幹部等共襄盛舉。滿可法師致詞，激勵佛光青年要肩負起人間菩薩的責任，藉由這股強大的正能量，成為人生道路上前進的助力，希望今年的澳紐佛光青年生命成長營，能幫助青年突破自我極限、創造巔峰。活動首日展開「毛毯DIY送溫暖」活動，生命成長營學員將正面詞語縫製在毛毯上，再把完成的作品贈送給當地社區的街友，讓愛與關懷注入每一針、每一線，傳遞溫暖。紐西蘭佛光青年表示，這是一次十分特別的經歷，透過團隊合作，不僅考驗同伴溝通協作的技巧，也培養大家創新與協調的能力。本屆生命成長營的主題為「菩薩心，青年力」，活動次日禮請滿可法師與學員座談，並舉行「菩薩願，菩薩行」論壇。滿可法師期許佛青把自我優勢發揮在利他的事上，同時不忘以信仰中的五戒、六度與十善，作為自我管理良方，為成長打下堅實的基礎。發願效法普賢行「菩薩願，菩薩行」論壇上，學員探討「如何用願力改變自我」，彼此交流怎麼在生活中保有積極向上的心態，進一步效法普賢菩薩的十大行願。妙信法師表示，智慧源於經驗，以此勉勵青年行佛並深入經藏。結營典禮在墨爾本尔有寺大雄寶殿熱鬧登場，墨爾本佛青表演企鵝舞短劇，劇情是企鵝覺得墨爾本冬天太冷，游到以「陽光之州」聞名的昆士蘭，以此帶出二○一五年的澳紐佛光青年生命成長營將在澳洲昆士蘭舉行，在與會大眾合唱（You Are My Sunshine）的歌聲中，墨爾本佛青將營旗交給昆士蘭青年團，大眾紛紛報以熱烈掌聲。昆士蘭青年表示，參加這次營隊讓他們開闊眼界，因為墨爾本佛青充分發揮團隊精神和創意，精心安排的佛學課程確實能鼓勵青年開發菩薩心。而「佛光之夜」各組表演，帶給大家美好的回憶，明年他們自許，要以昆士蘭的特色讓與會青年收穫滿滿。紐西蘭佛青認為，生命成長營在動與靜之間給予心靈力量，也從中領會佛法對青年的意義與價值。

墨爾本佛光協會活動報導 BLIAV News

2014 ANZBYC ‘iBodhisattva’ The Melbourne Young Adult Group (YAD) were honoured to organise the 2014 Australia & New Zealand Buddhist Youth Conference (ANZBYC) held on 5-7 July in wintry Melbourne. The conference attracted over a hundred participants from Sydney, Brisbane, Perth, Melbourne, Auckland and Christchurch. The opening ceremony was attended by Ven. Man Ko, the Chief Abbess of Fo Guang Shan Australia, venerables from the Oceanic region, as well as committee members of Buddha’s Light International Association of Victoria (BLIAV). Abbess Ven. Man Ko encouraged the youth of today to take on the task of becoming bodhisattvas in our world; and to use righteous positive energy to propel one to success in life. She hoped that ANZBYC will assist the youths in overcoming challenges and limitations, to achieve personal bests in life. The activities program commenced with the Blanket Drive, which involved participants sewing messages of encouragement on to blankets. These carefully stitched blankets were especially gifted to homeless people, giving them warmth and love. Participants from New Zealand found it to be an extremely unique experience, for it challenged the co-operation and communication abilities of each team, as well as at the same time nourishing their creativity. The theme of this year’s conference was iBodhisattva – the heart of Bodhisattva, the power of youth. Ven. Man Ko was invited to hold a forum on the ‘Vows and Conducts of a Bodhisattva’. Ven. Man Ko encouraged all youths to act for the benefit of others, keeping close to their hearts their faith; and using the teaching of the Five Precepts, Six Paramitas and Ten Good Deeds as their guiding principles and the foundation upon which they should grow as a person.

Vow to emulate the conduct of Bodhisattvas During the forum on ‘Vows and Conducts of a Bodhisattva’, participants discussed how to harness the power of the mind to change oneself. They shared ideas on how to maintain a proactive and positive, forward-thinking attitude at all times; as well as embrace the practice of the Ten Vows of Samantabhadra Bodhisatva. Ven. Miao Shin expressed that wisdom is derived from experience, hence encouraged youths to follow the path of Buddhist cultivation and study the Buddhist canons. The official ceremony held at Er You Temple was well received, with entertainment by the Melbourne youths. They performed a short act featuring penguins, whom upon finding the Melbourne weather being far too cold for their liking, migrated north to sunny Queensland, the location of the 2015 ANZBYC. With the singing of ‘You are my sunshine’, the official ANZBYC flag was handed over to the incoming organising committee, YAD Queensland amongst thunderous applause. YAD Queensland were in awe of the creativity, amazing team spirit and careful planning demonstrated by the Melbourne group, which went a long way in encouraging youths to develop their bodhisattva nature. The farewell concert showcased talents from all the various youth groups, with Queensland youths vowing to deliver a fabulous program with Queensland flair. The youths New Zealand found that profound inner strength was cultivated through both active and meditative activities, and furthermore realised the profound value and meaning of Buddhist teachings to youths.

墨爾本佛光協會活動報導 BLIAV News

澳洲植樹日

[人間記者彭國輝報導] 古人曰：「前人種樹，後人遮蔭」。每年七月份的最後一個周末是澳洲一年一度的植樹日。墨爾本佛光協會的友愛服務隊組織佛光會義工於七月廿七日（星期日）早上十點鐘至中午十二點鐘在Mitcham的Simpson Park參與了白馬市政府所組織的全國植樹日活動。當天一共有五十五位來自不同分會的友愛服務隊代表參與此次活動。今年一群通過互聯網交流的亞裔青年也踴躍參與了這次活動。隊長 Mary說這次活動非常有意義，讓大家能回到大自然，為大衆服務。此外兒童佛光班家長蔡先生也表示感謝,能讓他兩名子女一早起床，積極地參與種樹。每位參加植樹日的成員都感到很充實。白馬市市議員Andrew Davenport及Ben Stennett也對友愛服務隊隊長阮愛美表示感謝，同時希望在往後的日子裡能多多參與其他的活動。

National Tree Day (Reporter: Bert Pei)

As the old Chinese proverb says - “The ancestors shall plant trees, so descendents can enjoy the shade”. The annual National Tree Day is celebrated on the last weekend of July. This year the Loving Care Group from Buddha’s Light International Association of Victoria (BLIAV) organised volunteers to participate in the national tree planting day hosted by Whitehorse Council on 27thJuly from 10:00am to 12:00pm at Simpson Park, Mitcham. In total, fifty-five representatives from BLIAV sub-branches and Loving Care Group participated in the event. This year a group of young adults from the Asian

Networking Group, also joined the event. The group’s leader, Mary Liu said the tree planting event was a good way to preserve the environment and serve the community. Mr Thai, a parent from the Children’s Buddhism class, also expressed his gratitude for the opportunity for his two children to rise early and participate in this event. Every participant found it a highly rewarding experience. Whitehorse Councillors Andrew Davenport and Ben Stennett expressed their appreciation to Amy Yuen, Loving Care Group Leader for the active participation in the event. They hope to enjoy continued support from the group in future activities organised by Whitehorse Council.

佛光山尔尔有寺行事曆 FGS Er You Temple Events Calendar 日期 Date 星期 Day 時間 Time

活動內容 Activity

16/8 23/8 25/8 30/8 6/9 8/9 13/9

共修法會 Dharma Service 盂蘭盆孝親報恩-地藏法會 Ullambana Dharma Function (Ksitigarbha Sutra) 地藏菩薩聖誕 Ksitigarbha Bodhisattva’s Birthday Celebration 南天大學興學大悲懺法會 Great Repentance Service for Nan Tien Institute Funds 共修法會-佛說父母恩重難報經 Dharma Service (Filial Piety Sutra) 光明燈消災法會- 農曆八月十五 Light Offering Dharma Service 共修法會-金剛經 Dharma Service (Diamond Sutra)

六 Sat 六 Sat 一 Mon 六 Sat 六 Sat 一 Mon 六 Sat

10:00am 9:30am 11:00am 9:30am 10:00am 11:00am 10:00am

墨爾本佛光協會活動報導 BLIAV News [人間社記者陳秀敏墨爾本報導] 六月二十七曰墨爾本佛光協會友愛服務隊的九位隊員分成兩組，分別拜訪了兩所老人院。第一組由隊長愛美師姐，陳可英、周瑞琦等六位師姐組成。第一小組前往天主教老人院參加多元文化日活動。該活動日以中國傳統為主題。為此友愛服務隊還專程邀請太極拳老師麗麗女士，現場展示了中國太極拳表演。此外隊員們還手把手地教授老人們製作蓮花燈。期間在場的老年人們更是踴躍地提出了很多有關中國傳統的問題。活動最後還舉行了有獎搶答,將現場氣氛推向高潮。通過參加多元文化日活動,老人們觀看表演, 親自參與手工製作,發出了由衷的微笑，像蓮花一一朵朵蓮花,一顆顆愛心樣美。 A Lotus Flower, A Caring Heart 另一組成員由劉鍾節、鄭淑然、林麗玲三位師姐組成，前往安樂養老院。成員們為老人們誦經, 唱歌、及其他才藝表演。令長者們感動得流下眼淚,動情地說「我們是一家人! 」此次關懷活動圓滿成功。活動結束後，隊員們回到爾有寺總結此次活動心得。並一致有感而發，「中外老人都渴望得到關愛。今天能有機緣奉獻愛心，給人帶去溫暖和歡喜是我們最大的榮幸！」 (Reporter: Wendy Chen)

On Friday 27 June, nine members from The Buddha’s Light International Association’s Loving Care Group visited a combined total of more than fifty residents at Villa Maria Catholic residential aged care (Bundoora) and On Luck Chinese Nursing Home (Donvale). The group members were divided into 2 groups, with six of them visiting Villa Maria residential aged care. As part of the World Day for Cultural Diversity celebration, the nursing home coordinator wished to introduce Chinese culture to the residents. Li Li, the “Tai Chi” teacher gave a Tai Chi performance. For the craft session, Lotus Flower lanterns were created with coloured paper. The residents were intrigued by Chinese culture and asked lots 日期 DATE： 23 AUGUST 2014 of lively questions, which led well into the quiz. The residents received their worthy prizes enthusiastically and were beaming 時間 TIME： 1.30PM – 5.00PM with big smiles after a most enjoyable and warming experience. The other group visited On Luck Chinese Nursing Home. The 集合地點 MEET UP：佛光缘美術館 group conducted chanting of mantras, singing and cultural perFGY GALLERY formances to the residents. Some became quite emotional and 費用 COST：$25 BLIA MEMBER $28 NON-MEMBER said they felt “We were like a family”. All members agreed that the elderly yearned for love and af- (INCLUDES ENTRANCE FEE, TRAINING, SNACK AND DRINK) fection; and they were privileged to have had the opportunity to BLIA CITY1 : ABRAHAM @ 0422 606 000 share with them the greatest gift of all, love. FOR MORE INFORMATION CONTACT

佛光山尔有寺社教課程 FGS Er You Temple Courses 日期 Date 16/8 20/7 - 24/8 6/7 - 12/10 7/8 - 11/9 18/7 - 22/8 29/7 - 2/9

星期 Day 時間 Time 7:00pm - 9:00pm 六 Sat 2:00pm -3:30pm 日Sun 10:00am -11:30am 日Sun 10:30am -12:00pm 四Thu 10:00am -11:30am 五Fri 10:00am-12:00pm 五Fri

課程內容 Classes 英文讀書會 Sutra Study Group (English) 佛光兒童佛學班 Children’s Buddhism Class 中英文禪修班 Fundamental Meditation 國畫班 Chinese Painting Class 手工藝工作坊 Handicraft Workshop 編織班 Knitting Class

法相 Fa Xiang - A Buddhist Practitioner’s Encyclopedia

三寶何謂三寶？佛、法、僧，通稱為三寶。佛—是梵語佛陀的簡稱，是覺悟聖者的意思。自覺、覺他、覺行圓滿以後，就是佛陀。普通是指教主釋迦牟尼佛。釋迦牟尼佛在菩提樹下大徹大悟，證得無上正覺，化度無量眾生，有大慈悲、大智慧、大神通，為娑婆教主、人天導師，故稱他為佛寶。法—是梵語達摩的稱謂，指三藏十二部的經典。佛陀在世，行化四十九年，說法三百餘會中所開示的一切教法，由其弟子阿難、迦葉等結集，分經、律、論三藏流通至今，內中皆為闡揚宇宙人生真理，是渡苦海之寶筏，離煩惱得解脫之良方。僧—是梵語僧伽的略稱，具有和合、安樂、清淨之義，通稱男女出家人為僧眾。僧眾荷擔如來家業，弘法利生，能接引眾生滅除煩惱，了脫生死，因此叫做僧寶。三寶種類頗多： 1 化相三寶：指釋迦牟尼佛為佛寶，四諦十二因緣為法寶，五比丘為僧寶，所有又名最初三寶。 2 住持三寶：指佛陀聖像為佛寶，三藏經典為法寶，一切比丘、比丘尼為僧寶，也可名為常住三寶。 3 真實三寶：以法身、應身、報身為三寶，又名自性三寶、一體三寶、理體三寶等多種意義。三寶具備無上功德，比較一切宗教的教主、教理、教徒中是為最圓滿、最清淨的。三寶是黑暗的光明、苦海的舟航、火宅的甘霖、迷途的救星，所有我們要皈敬他。

The Triple Gem

What is the Triple Gem? The Triple Gem is the Buddha, the Dharma and the Sangha.

Buddha Buddha is a Sanskrit word which means “noble awakened one”. The Buddha is one who has awakened himself, awakened others and completed his mission of awakening. Generally, when “the Buddha” is mentioned, it refers to the founder of Buddhism, Sakyamuni Buddha. Sakyamuni Buddha attained complete realisation under the bodhi tree; attained true, unsurpassed awakening and brought liberation to infinite sentient beings. With his great compassion, great wisdom and great supernatural powers, he became the founder of Buddhism for this Saha world and the “teacher of human and heavenly beings”. Dharma Dharma is a Sanskrit word which refers to the Tripitaka, the collection of the Buddha’s teachings, with its twelve divisions. All the teachings the Buddha proclaimed, at over three hundred Dharma assemblies over the course of his forty-nine year teaching career in this world, were compiled by his disciples Ananda and Mahakasyapa into the sutra, vinaya and abhidharma divisions of the Tripitaka, which have been circulating in the world until today. The Tripitaka contains explanations of the fundamental truths of life and the universe. It is a precious vessel that ferries one across the ocean of suffering, leading us away from suffering and towards liberation. Sangha Sangha is a Sanskrit word which means community, peace and happiness; and purity. Generally, the male and female monastics are known as the sangha, the monastic community. The sangha is heir to the work of the Buddha and teaches the Dharma for the benefit of living beings. The monastic community guides sentient beings as they eliminate afflictions and free themselves from the cycle of birth and death. In addition to this standard classificaion, there are other groupings of the Triple Gem: 1. The Manifested Triple Gem In this classification, Sakyamuni Buddha is the Buddha Gem, the Four Noble Truths and the twelve links of dependent origination are the Dharma Gem; and the group of the first five bhiksus is the Sangha Gem. This is also sometimes called the ‘Original Triple Gem’. 2. The Maintained Triple Gem This refers to sacred images of the Buddha as the Buddha Gem, the Tripitaka as the Dharma Gem; and all bhiksus and bhiksunis as the Sangha Gem. This is also called the ‘Forever Abiding Triple Gem’. 3. The True Triple Gem Here the Triple Gem is represented by the Dharmakaya, Nirmanakaya, and Sambhogakaya. This grouping has many names, including the ‘Triple Gem of Intrinsic Nature’, the ‘Triple Gem of One Essence’ and the ‘Fundamental Essence of the Triple Gem’.

墨爾本佛光山行事曆 FGS Melbourne Events Calendar 日期 Date 17/8

星期 Day 時間 Time 10:30am 日 Sun

24/8

日 Sun

活動內容 Activity

10:00am

延生普佛祈福法會 Longevity Dharma Function 星雲大師華誕 Venerable Master Hsing Yun’s Birthday 地藏法會 Ksitigarbha Bodhisattva Chanting Service

12:30pm

普賢行願品共修會 Buddhist Chanting Service

(恭誦地藏經一部 Ksitigarbha Bodhisattva Sutra)

(Universal Goodness Activities and Vows Sutra & Transfer the merits to the Deceased)

31/8

日 Sun

10:30am

7/9

日 Sun

10:30am

佛供,隨堂超薦 Grand Offering, Transfer the merits to the Deceased 慶祝父親節感恩暨中秋慶團圓平安祈福獻燈法會

10:30am

金剛經共修法會 - 恭誦金剛經 Diamond Sutra Chanting Service

14/9

日 Sun

Happy Father’s Day & Moon Festival Light Offering Chanting Service

墨爾本佛光山社教課程 2014 年第三學期 FGS Melbourne Courses Term 3 星期 Day 日期 Date 時間 Time 六 Sat

19/7~13/9 9:15am-12:15pm

佛光中華學校第三學期 Fo Guang Chinese School, Term 3 2:00-4:00pm Meditation Class (includes Buddhism, Taiji Chan) (English) 10:30am-12:00pm 兒童佛學班 Children’s Buddhism Class 2:00pm-4:00pm

日Sun

課程內容 Classes

20/7~14/9

兒童創意繪畫班 Kid’s Creative Painting 經典導讀：佛說八大人覺經、四十二章經、佛遺教經 Introduction to Eight Great Awakenings Sutra, Forty-two Chapters Sutra, Buddha’s Bequeathed Teaching Sutra

10:30am-12:00pm 國畫班（嶺南畫派） Chinese Painting (Lingnan Style) 20/7~14/9 1:30pm-2:30pm

青年英文佛學讀書會 Young Adult English Reading Group (Every 2nd week)

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日期 DATE： 9 AUG, 30 AUG, 13 SEP, 20 SEP 2014

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