Category: 国际佛光会

Meditation with 🍵 tea
Yesterday afternoon we gathered online for our Meditation with Tea, organized by Dharmapala – Spritual & Cultivation sub-group. In total there were 23 participants who attended the session.
It was guided by FGS SS3 PJ Centre’s meditation guidance monastic, Venerable Miao Dao.
Venerable Miao Dao started off the session, with a brief run-down of the items required for this tea meditation session such as tea vessel, tea cups, tea leaves, and hot water flask.
Also requested was to have some sour plums or raisins for this session, which plays a part in the tea meditation.
Venerable reiterated that this is a Tea Meditation session and is not about Tea Art.
Therefore, we do not need to be too particular about having a full tea set with all the accessories or specific type of tea cups. As in meditation, there are many forms of meditation which include sitting, walking, standing so even drinking tea can be a form of meditation.
Venerable then guided us step-by-step of relaxing every part of our body from head to toe, and then into the counting of our breath technique.
The class then sat in meditation for about 5 minutes, quietly counting our own breathing.
After which, we were again guided on how to “wake up” from meditation with the warming- up movements on parts of our body.
We then moved on to the next process of meditation – with Tea.
Venerable explained the process from putting the tea leaves into the tea vessel, pouring hot water into it, pouring the simmered tea into tea cups and drinking it.
Each of the step is a meditation process in itself, as we are to observe the appearance and sound of the tea leaves, when in dry form and after hot water is poured over it.
Feel the warmth of the tea cup in our hand, smell the aroma of the tea and the taste of the tea in our mouth. Through these processes aside from using our eyes, ears, nose and mouth…we should also contemplate on the origins of the tea leaves which will help us to raise up our grateful/compassionate heart.
Then we were to put either the sour plum or raisin into our mouth and to savour the texture and taste from not chewing on it till the time we chew on it. Just as in the process of brewing tea, we should learn to contemplate the different stages.
Venerable further explained that through these processes we learn to focus, be more observant, and appreciate everything we have and do in our daily life. Using this practice or mind set, it will definitely help us as BLIA members in carrying out our tasks/duties.
Everyone enjoyed the session and we ended with a sharing of personal feedback/experience from each participant around the table whilst learning the process of tea meditation.

Topic: Buddha-dharma: Pure & Simple — Letting Go
A total of 41 participants joined this reading session facilitated by Bro. Andy Ooi. Tonight, we are honoured to have Ven. You Zong as our guest. The class started off with a 5-min meditation lead by Ven. You Zong, to allow participants to relax and focus a moment to calm our mind.
As quoted by Venerable Master Hsing Yun, letting go does not mean we end up having nothing. On the contrary, only by letting go can one be at ease and liberated. Master also opines that people nowadays find it hard to let go of even a comment or a person—all due to lack of inner strength.
The facilitator raised a question to the room — how do we manage a relationship between letting go and giving up. Some readers shared their views that couples should consider to compromise and maintain family harmony and especially if they have children, they should not give up but, let go of their ego or stubborn behaviours to accommodate each other. From Ven. Ru Xing’s perspective, it is not a matter of letting go or giving up but rather, their attitude towards love. A very subtle monastic view indeed! Venerable recommended a book titled “The Road Less Traveled” written by a psychologist, M. Scott Peck, as reference how to apply the psychology of love and spiritual values to manage a relationship. Venerable described her definition of letting go is “a way of accepting and adapting, and progress for the better from that moment onwards”.
From the Buddhist perspective, attachment is craving, which leads to “clinging” and pursuing of worldly materials. From the sharing of readers, in order to detach ourselves from such cravings, one should apply and practice the Buddha’s teachings and reflect on the Twelve Links of Dependent Origination as a guide.
On another discussion how we look at life and death with detachment, some readers shared that we should cherish quality relationships with family members so that when impermanence happens, the family members will be able to reflect on happy moments spent together and use it as a source of strength and inspiration to move on. A reader also shared some stories to exemplify how we can detach from attachment by letting go of the burden that we carry on our backs and follow the Middle Path. Venerable Ru Xing reminded everyone to contemplate and recite the Amitabha Buddha’s name so that we can aspire to be reborn in the Pure Land.
Venerable You Zong was invited to share her experience about “letting go”. Before coming back to Malaysia, she had affinities to serve at the Buddha Museum in Taiwan and New York. In spite of her vast experiences and having served at well-established temples, she had a desire to serve the communities in India and willing to give up the comfort of her present environment. Unfortunately she was unable to realise her dreams due to unfavorable conditions in India at the moment. Instead, she was advised by Chief Abbess Venerable Jue Cheng that although she cannot go to India to serve physically, she could still do great things to help them by gathering resources from Malaysia and send it to those needy there. This is exemplary of letting go and picking up with ease so that one can still achieve great things, as long as one has a magnanimous mind.
We hope all readers are inspired and constantly reflect on the Buddha’s teachings and learn to let go of our sack to truly experience a carefree life. The session ended with ‘A Prayer Before Retiring for the Day’, followed by transference of merit.

Topic: 04/10/2021 Buddha-Dharma: Pure and Simple — Four Advices from Four Sutras
A total of 32 participants attended this reading session facilitated by Sister Lillian Chang.
In this article, Venerable Master Hsing Yun particularly extracted four advices from four sutras for us to use as reference for interpersonal and social interactions that are worthy of reflection and practice.
1. Never forget one’s initial aspirations (Avatamsaka Sutra)
Master highlighted this phrase to serve as encouragement for one not to lose confidence in the face of adversity and instead, one should reflect on his initial vows and aspirations and strive to move forward with perseverance and strength until the goals are achieved. And this is also an important attitude in our practice to remind us of our initial aspirations to cultivate our bodhi mind.
2. Be an unexpected friend (Vimalakirti sutra)
The Vimalakirthi Sutra emphasise the teaching of non-duality and interconnectedness. Hence, Master advise us to learn from this sutra to “be a friend who offers support without being expected” and give causes and conditions to the world whenever one has the capability. This, in turn helps one to develop broad affinities and create helpful causes and conditions which can be timely support that comes along in our cultivation path.
3. Never hold an old grudge (Sutra on the Eight Realizations of a Bodhisattva)
The core concept of humanistic Buddhism is loving-kindness and compassion. This is particularly why Master Hsing Yun picked this phrase from the sutra to remind us to be virtuous people—remember and repay the kindness from others and not to hold any grudges or hatred towards anyone. To purify our mind, one should generously forgive, since one may also offend others.
4. Remain unchanging in following conditions (Sastra on the Awakening of Faith in the Mahayana)
Master Hsing Yun picked this quote from the sastra, which emphasised the essentials of Mahayana, to remind us to do “what is appropriate”. Although “following conditions” means to go along with causes and conditions present, but Master reminded that we should be mindful not to forego our principles or rules, otherwise it will become an attachment and hinders one’s future development.
In summary, we can reflect on these four advices and use it as references in our daily life to develop wisdom and be more flexible in dealing with interpersonal relationships. To wrap up this session, each reader took turns to share their thoughts and take back from this article and inspire each other with their experiences so that we can all work together to continuously improve ourselves.
The session ended with Transference of Merit and may we all find joy and make peace with every encounter in our life.

27/09/21 – Joyful Dharma Reading Club Report
Topic: Buddha-Dharma: Pure & Simple — Four Reliances
A total of 33 participants joined this session facilitated by Venerable You Deng.
In this passage, Venerable Master Hsing Yun advised that as true Buddhists, we should not abide in the Six Sense Objects nor the Five Desires as these would cloud our intrinsic nature. Instead, we should follow the guidelines taught by the Buddha, i.e. by abiding in the Four Reliances, which are:

1. Rely on the Dharma, not on individual teachers,
2. Rely on wisdom, not on consciousness,
3. Rely on meaning, not on the words,
4. Rely on ultimate truth, not on relative truth.
   Venerable You Deng lead the class through an interesting discussion and shared some insights how to approach the Dharma based on these four reliances.
   Firstly, the Buddha teaches us to rely in the Dharma to understand the Truth instead of relying on individual teachers. Venerable You Deng explained that some teachers may learn the wrong concepts and mis-apply their learnings. Therefore, by abiding in the Dharma, we will not follow the wrong teachings and make mistakes. The Buddha has always emphasised that we should rely on ourself, rely on the Dharma and rely on nothing else, to attain proper understanding of the truth.
   Secondly, the Buddha taught us that wisdom already lies within us and therefore, when we study the Dharma, we must be aware of this inherent wisdom and not rely on the consciousness, namely the six sense organs — eyes, ears, nose, tongue, body and mind, as well as the manas consciousness and alaya consciousness. Seeing the truth is wisdom; knowing about the truth is knowledge. However, knowledge alone cannot help us break our delusions. But by relying on wisdom, we see the true reflection of our Buddha nature.
   As for relying on meaning and not on words, Venerable You Deng pointed out that although the Dharma is prescribed by words but, we we should apply our wisdom to understand the true meaning of the Dharma. Language is just a tool and although different Schools use different languages and dialects, the meaning of the Dharma is still the same—there is only one truth. By following the meaning, we will remain free from the boundaries of languages.
   Lastly, by relying on ultimate truth instead of relative truth, we will devoid from understanding the shallow meaning of the Dharma. The Buddha has always adopted expedient means to spark interest in teaching the Dharma to benefit sentient beings. Venerable You Deng defined ultimate truth as ‘definitive meaning’ and relative truth as ‘provisional meaning’. In this sense, expedient means are relative truth, which aims to bring joy, liberation and transcendance to life, but we should aim to follow the Buddha’s footsteps and elevate our spirit and magnanimity to that of the universe. ThIs is the ultimate truth that reveal the true path to liberation.
   As a reflection and take back from this topic, some readers shared their thoughts and views to inspire each other towards self-awakening. In a nutshell, learning Buddhism is about understanding the profound meaning of the Buddha-Dharma to provide us a clear direction of practicing Buddhism in our daily life. Hence, we should apply the Four Reliances as basic guidelines for us to practice and develop our faith. With that, we concluded the session with “A Prayer Before Retiring for the Day”, followed by Transference of Merit.

2021/09/19 下午2 -3pm, 大学园分会副住持如行法师带领大学园分会的三好学堂小组成员郑惠玲，李繡利，刘紫迎.黄媲婷和黄素贞为{菩提之家}的小朋友上第八堂线上道德课。这堂课的主题是{不吸毒}
首先副住持如行法师介绍各类“毒品”的包装，让小朋友知道“毒品”会被包装成五颜六色的“糖果”，诱人想尝的甜美“果汁”或“奶茶”。法师也告诉小朋友不小心吃了“毒品”的后果。法师要小朋友坚持对“毒品”说“NO”.
接下来，小朋友看一段视频{拒绝吸毒}。两小学生认识了一位“大哥”，被诱惑染上了“毒瘾”。还好有好朋友察觉，把他们从“毒枭”手中解救出来。
如行法师给小朋友看一张非常震撼的照片。一位吸毒者躺在肮脏的地上，骨瘦如柴。法师再次强调千万不能碰“毒品”。媲婷老师用PPT 再次解析“毒品”对人的危害。
结束前，紫迎老师给小朋友讲星雲大师如何向观世音菩萨（求聪明，拜智慧 ）；接着教小朋友唱{悉发菩提心}，也复习{三好歌}，开心的结束了一小时的道德课。

13/9/2021 (星期一)晩上8時至9時30分，大学园分会【唱遊读書会】有20位成员 ( 包括副住持如行法師), 參与了由鍾国隆師兄导读的读书会。当晚是导读星云大师著作《佛法真义 1》里的一篇文章〈疑问与戏论〉。
大師在文中说，佛教并非一昧的只是要人相信，而是要我们建立信仰在理智慧解上，甚至在疑情上，所谓“大疑大悟，小疑小悟，不疑不悟”。藉由疑情，迷惑解除了，信仰就会坚固。
国隆師兄请大家分享在学佛的道路上，有沒有什么疑情或事件让我们走入佛门或对佛法更深信不疑。有位師姐分享她大学读書時，考试期间曾和同学一起去南傳佛寺，找法師求法水保佑考试順利。当時住持法師叫她不如回家冲个涼吧，为何不问”为什么” 而盲目相隨！从那時起，她就认真学习佛法，明白佛教是要我们思考教法是否符合現實真理。另一位師姐分享身边人的感应，所以更堅信佛教。如行法師开示说，感应只是一時的，最重要的是要让佛陀所教的法，改变我们的思想，行为，清淨我们的心。所谓 “眾生心垢淨，菩提月現前” 才能与佛菩薩感应道交。法師也说她早年是因为读了大師的著作《釋迦牟尼佛傳》而走进佛门。
大師在文中指出，佛陀虽然鼓励大家发问，但不理不答形而上的戏论; 《中阿含经》里著名的 “十四问难” 便是例子。这是因为佛教重视实践，纵有高妙哲理，也是为了契入真理，方便实践用的; 凡是不切实际的讨论，无益于解决人生问題的，都为佛陀所呵斥。国隆師兄請如行法師开示这点。法師说，佛陀時代有九十六种外道，他们都好思维和好辩论，有不同的修行方式。对佛陀而言，”十四问难” 对於人们日常生活中的修行沒有任何幫助，反而会引出更多妄想。例如人中了 “毒箭”, 难道还要先问清楚箭是怎么做成的，誰做的等等，而不直接去求医吗？
最後，国隆師兄请大家分享学佛道上所领会的小悟/大悟。不少成员都是因为当义工而了解到佛教不只是誦经拜佛而已。不求回報的付出让大家觉得生活更充实和有意义，在菩提道上更精进。
读書会於 9時 30分结束。感恩国隆師兄的导读和如行法師的开示，让大家受益良多，法喜充满。

13/9/2021 — Report of Joyful Dharma Reading Club
Topic: Buddha-Dharma: Pure and Simple — A Drop of Water
A total of 32 participants joined today’s session facilitated by Bro. Steven Shum.
The title of the topic “A Drop of Water” seem like a light subject but when dealth deeper, it seemed like a heavy topic! Venerable Master Hsing Yun described the different metaphors of water with different analogies to allow us to see the true essence of a ‘drop of water’. Firstly, Master described that Dharma is like water; if we squander and use it wastefully, we are like living a life without knowing the Truth and the Dharma is like the fish living without water. The underlying message is that we must live a life with meaning so that when suffering and adversity befall us, we are able to overcome these difficulties with ease. From the reflection of readers, learning the Dharma is like taking drops of nectar as it nourishes our life with wisdom and strength.
The readers also shared some of the activities carried out by BLIA members such as sending oxygen concentrators to India when the country was badly hit by the waves of pandemic. In the local front, BLIA members actively mobilise distribution of food parcels and lunch boxes throughout the country to families affected by the pandemic. Although these were just small droplets of water but these compassionate acts have formed a trail of warmth and comfort into the homes of the needy. And we were also reminded of how Venerable Master Hsing Yun vowed to devout his life to Buddhism by repaying the kindness of his teacher, Venerable Master Zhi Kai, who served him a bowl of pickled vegetables when he was gravely ill at the age of 17. This small droplet of water had accomplished many causes and conditions as it manifested into springs of gratitude which leads to the set up of Fo Guang Shan Water Drop Teahouse around the world. As aptly implied by Master, a drop of water is the result of the strength of the universe, and a small act of kindness is the accomplishment of all of one’s good intentions. Let our hearts be nourished by the Buddha-Dharma so that faith and hope may continue to grow into the infinite future.
This passage has truly awakened us to cherish the significance of a drop of water and to be grateful for the existence of all causes and conditions given by society. As the Chinese proverb quoted by Master goes, “Repay the favour of a water drop with a whole fountain.” We concluded the session with ‘A Prayer Before Retiring for the Day”, followed by Transference of Merit. May all be well and safe!
Sadhu sadhu sadhu!

新冠肺炎已經肆虐一年多，自五月以來病例節節上升，直至7/14，一天的確診病例更是突破了1萬人。從6/1日起，馬來西亞政府開始實行全面行動管制令（FMCO），全面關閉社會和經濟部門，然而每日病例不減反增，直至7/3起決定在雪州多個地區和吉隆坡數個地點實施強化行動管制令（EMCO）。在各種限制下，不免為人民帶來經濟、生活方面的壓力，甚至有不少貧苦家庭已面臨斷坎的危機。為了幫助這些群體度過這次的難關，佛光文教中心發起了「佛光三好食物銀行」活動，為雪隆地區的貧苦人士送上愛心便當及乾糧，服務地區包括了蒲種、八打靈第三區（SS3）、八打靈第二區（SS2）、白沙羅新村、千百家新村、雙溪威新村、加里爾峰、吉隆坡安邦區等。此活動將維持兩個月，由7月起至8月份。愛心便當於週二至週五發放，乾糧則在每週二發放一次。截至7月22日，常住共發放了797份乾糧、3169份愛心便當，受惠家庭高達2231戶。常住希望藉此活動幫助到更多家庭，避免他們在疫情時期面對挨餓的問題。祈願疫情早日消弭，讓人民回歸到正常的生活。

2021/07/11 下午2 -3.15pm, 大学园分会副住持如行法师，谢会长带领大学园分会的三好学堂小组成员郑惠玲，李繡利，刘紫迎。李玉雪，李丽燕和黄素贞为{菩提之家}的小朋友上第六堂线上道德课。
首先副住持为小朋友们讲{一只偷吃的小黑猫}的故事。小黑猫为了偷吃，给自己找了好多理由，甚至把自己封为“正义的使者”。小黑猫偷到第十次时，终以被警察叔叔抓住了。法师教导小朋友做人要清清白白，要靠自己努力耕耘，不要偷盗。
繡利和惠玲讲演了两个小学生在便利店偷文具的小故事。也给小朋友们看一段视频{良心杂货店}。两个故事的主题都是教小朋友要做个遵守法纪，不偷，不贪，不抢，值得信任的好孩子。
听完了故事，小朋友跟着紫迎手舞足蹈的唱{三好歌}
结束前，副住持叮咛两位新上任的班长在日常生活里，要照顾好弟弟妹妹。小朋友们要相亲相爱，努力学习，天天行三好。

05/07/2021 (星期一)晩上8 点至9点30分, 大学园分会【唱遊讀書会】有9位成員, 參与了由杨有为导读的读书会。当晚是导读星云大师著作《佛法真義2》里的一篇文章〈金刚不坏〉。
大师认为世间上的一切有为法，都是因缘和合而有，随着缘生缘灭，应该是没有不坏的东西。有些人指修行到一定的程度，身体就不会坏，也就是所谓有“金刚不坏之身”。然而金刚既能坏万物，为什么不为万物所坏呢？因此坚持“肉身不坏”是矛盾的传道，是邪见，邪说，是违背佛法【无常】的真理。
佛法说真正的“金刚不坏”，其实是不坏的法身，是不坏的真理。大师进一步阐明，不壞的是指無形的生命本體，可以流轉，可以輪迴。如時序，白天回到夜晚，夜晚又到白天，可以循環的。
從世間法來說，一切都是因緣和合而有，所以會隨著緣生緣滅而變化無常，既有生，不能不死，即没有不坏的道理。有體相，就有他的精神作用。
结束前有为师兄分享了{金刚经}的核心内容：
1） 菩萨於法： 应无所住，行于布施。
2） 三体轮空： 布施功德- “施者，所施物，受者”。
3） 应无所住，而生其心： 生清净心，生菩提心、
4） 佛陀说： “凡所有相皆是虚妄，若见诸佛相非相，即见如来”。
最后他也提醒大家[金刚经]的四句偈：“一切有为法，如梦幻泡影，如露亦如电，应作如是观”。