Last year we talked about right thought or right intention being made up of three types – renunciation, good will and harmlessness. These counter those intentions of desires, ill will and harmfulness.

去年，我们谈到的正思维分为三种- 克己，善意和无害。与欲望之念，恶意和危害性的意图是对抗的。

Before we take an action, we need to be aware of our intention, be it good or bad. When a bad intention arises, what should we do? Likewise with a good intention, what should we to do?

在我们采取行动前，需要知道我们所向的意图，无论是好还是坏。当坏的思维出现时，我们应该怎样做？同样，如果是良好的思维，我们又该如何？

Towards right intention through mindfulness

Taking small steps

When you are aware that your intention belongs to the harmful kind, you should not suppress the feeling but confront it with the right understanding. To cultivate this mindfulness, begin with small things. As they say, take small steps. For example, before you start ordering food at a dinner gathering, think about the intention behind each order that you make. Understand what is driving you to order that particular dish/dishes – how much of your intention is driven by a desire for new taste/experiences and how much is the fundamental need for food/hunger.

培养正念，走向正思维

采取小步骤

当你知道你的思维是不良的，你不应该压抑它，反而需以正观和正确的认识去面对它。要培养这种正念，可从小事开始，，先采取小步骤。例如，在下一次聚餐时要点菜之前，先想想在选择每样菜背后的思维。了解驱动你的是否是渴望品尝或体验新味觉，还是对食物/充饥的基本需求。

Be aware of your own intentions as you order, question if that is really a need or a want. Do you need that dish? Does it satisfy your basic need for food? What value does it bring to the dining experience? Could it be a case of over indulgence? Don’t get me wrong, we often reward ourself or the family with a new tastes and nice things, and that is fine as long as we are aware of our intentions.

当你点菜时应需了解自己内心的思维，这是你必须还是想得到的？它是否满足你饥饿的基本需要或者是为了满足崭新口味的欲望之念呢？它对用餐者的体验给于什么样价值观？难道是过度放纵吗？请不要误会，我们经常会用崭新的口味菜肴来奖励自己和家人。只要我们了解自己行动的思维，明白欲望是暂时性，就不是个大问题了。

You can also do the same with snacks. Before putting a piece of cookie into your mouth, think about how much of that was driven by a need (hunger) and how much of it is driven by a want. Do you really need it, ask yourself. Here, you are not suppressing your desire for a snack but giving yourself a chance to stop, look at the desire and understand where its coming from, before taking the action. Once you begin to understand your ‘source’ of the intention and motivation for a particular action, right understanding and view will kick in to guide you through the next step – eat that cookie or put it back into the jar.

我们也可以在未吃零食前做同样的分析。在还没把饼干放进嘴里，想想这行动是出发于基本需求（饥饿）或是被一种欲望驱动着（口感好，觉得开心）。但你真的需要吃这饼干吗？同样，这不是在压抑你吃零食的欲望 ，只是给自己一个机会思考，明白了欲望的出发点后再适当行动。一旦你开始了解行动的“原”意图和动机的特定思维，有了正确的理解和观点，将能指导你采取下一步动作 — 就是把饼干吃了或是把它放回瓶子里。

As you go through this basic approach, you will begin to become more aware of your own actions and desires. It will become second nature to you, so much that eventually you will be able to substitute and even abandon these unwholesome intentions with wholesome ones, guided by right view and understanding.

当你通过这个基本的方式去考量行为，你将会开始对自己的行为和欲望有更深刻的了解。成为你的第二本性，通过正观，最终将取代不良欲望， 甚至放弃。

Taking a bolder step

Through baby steps comes the run. Another way of increasing your mindfulness of decisions and intentions is through meditation. The mind is a powerful instrument and science is only now starting to unravel its mystery. Don’t expect overnight miracles. Meditation is a long process, although one could almost immediately feel its positive impact on the first seating. Remember how calm you’ve become during the meditation? Give your brain a rest, instead of five to fifteen minutes of media overload spend that time to reflect quietly, with a one heart.

采取更大一步

要发展正念,对自己的思维需更有所意识，就得通过静坐才更能够控制之后所采取的行动。心灵是一个强大的工具而科学现在才开始揭开它的神秘。不要指望一夜之间奇迹。静坐是一个漫长的过程。一天花五到十五分的时间用一心静思考，比花费在媒体娱乐上更有益。

去年，我们谈到的正思维分为三种- 克己，善意和无害。与欲望之念，恶意和危害性的意图是对抗的。
在我们采取行动前，需要知道我们所向的意图，无论是好还是坏。当坏的思维出现时，我们应该怎样做？同样，如果是良好的思维，我们又该如何？

培养正念，走向正思维

采取小步骤

当你知道你的思维是不良的，你不应该压抑它，反而需以正观和正确的认识去面对它。要培养这种正念，可从小事开始，，先采取小步骤。例如，在下一次聚餐时要点菜之前，先想想在选择每样菜背后的思维。了解驱动你的是否是渴望品尝或体验新味觉，还是对食物/充饥的基本需求。

当你点菜时应需了解自己内心的思维，这是你必须还是想得到的？它是否满足你饥饿的基本需要或者是为了满足崭新口味的欲望之念呢？它对用餐者的体验给于什么样价值观？难道是过度放纵吗？请不要误会，我们经常会用崭新的口味菜肴来奖励自己和家人。只要我们了解自己行动的思维，明白欲望是暂时性，就不是个大问题了。

我们也可以在未吃零食前做同样的分析。在还没把饼干放进嘴里，想想这行动是出发于基本需求（饥饿）或是被一种欲望驱动着（口感好，觉得开心）。但你真的需要吃这饼干吗？同样，这不是在压抑你吃零食的欲望 ，只是给自己一个机会思考，明白了欲望的出发点后再适当行动。一旦你开始了解行动的“原”意图和动机的特定思维，有了正确的理解和观点，将能指导你采取下一步动作 — 就是把饼干吃了或是把它放回瓶子里。

当你通过这个基本的方式去考量行为，你将会开始对自己的行为和欲望有更深刻的了解。成为你的第二本性，通过正观，最终将取代不良欲望， 甚至放弃。

采取更大一步

要发展正念,对自己的思维需更有所意识，就得通过静坐才更能够控制之后所采取的行动。心灵是一个强大的工具而科学现在才开始揭开它的神秘。不要指望一夜之间奇迹。静坐是一个漫长的过程。一天花五到十五分的时间用一心静思考，比花费在媒体娱乐上更有益。

In the theme “The Way” last year, our Master explained that the development of the One Heart is a step towards mindfulness. The cultivation of the One Heart lends towards mindfulness. Focusing/meditating on the Buddha is just one of the many methods of developing mindfulness.

在去年的主题《正道》里，师父解释道：个人心灵的成长是迈向正念的一大步。 修炼个人的心灵能够带领一个人走向正念。集中/深思于佛祖只是导向正念的许多方法之一。

By developing mindfulness, we are more aware of our intentions and able to control the course of action that follows. Awareness is a critical part of Buddhist practice. Our actions are driven by thought and intention, and they can be harmful or beneficial to ourselves and those around us. With mindfulness, we are more able to measure and discern if our intention behind a potential action is appropriate. According to the Buddha, “Right Intention”, which is my theme for you this year, contains three kinds. On His journey towards enlightenment, the Buddha discovered that thoughts could be categorized into 2 groups – one contains the thoughts of desire, ill will, and harmfulness. The other contains thoughts of renunciation, goodwill, and harmlessness. When thoughts from the first group arouse, He understood they were impediment to the attainment of enlightenment and so abandoned such thoughts. While thoughts of the second group developed, He recognized them as beneficial and supports the development of wisdom and enlightenment; He nurtured and brought them to completion.

通过发展正念,我们对自己的思维更有所意识，并且也更能够控制之后所采取的行动。觉悟是佛教非常重要的一部分。我们的行动是由意念与思维所推动，而两者则可对我们本身及周围其他人有害或有益。有了正念，我们更能够分析及辨别我们行动背后的思维是否正确。根据佛祖教诲，正思维，也就是今年的主题，则有三种。佛祖在修成正果的旅途中发现思维可分为两组。一组包括欲望之念、恶意以及伤害。另一组则包括克己、善意以及无害。当第一组的意念被唤 起时，佛祖明白它们是修成正果的阻碍，于是摒弃了这些意念。当产生第二组的意念时，佛祖意识到它们是有益处的，支持智慧与觉悟的增长；佛祖培养了这些意念，并将它们带向圆满。

In short, right intention comprises
简短来说，正思维由以下几点所组成：

1) the intention of renunciation;
克己的思维

2) the intention of good will; and
善意的思维

3) the intention of harmlessness.
无害的思维

These three positive intentions are used to counter the negative intentions of desires; ill will and harmfulness. The Buddha’s method of cultivating right intention is based on a substitution rather than suppression of the negative intentions. To be mindful, we must not be rash; it is good to pause before speaking or acting.

这三个正思维是用于克制欲望的负思维，即恶意和伤害。佛祖培养正思维的方法是基于替代负思维，而非抑制负思维。要有正念，我们不可冲动行事，而需在说话或行动之前先停顿一下，三思而后行。

With mindfulness, we are aware of our thoughts and intentions and so before adopting a course of action, we evaluate these intentions and shift them towards wholesome, good will if not harmless ones. While we may not be able to control our thoughts, we can control our intentions and the actions that we take. Reacting mindlessly is often without awareness of our intentions, can lead to harmful outcomes that we may later regret.

有了正念，我们会更加注意自己的意念与思维，所以在采取任何行动之前，我们需先检讨这些思维，转向无害、健康与善意的思维。虽然无法控制我们的意念，我们仍然能够控制思维以及所采取的行动。我们经常是在对自己的思维没有意识的情况下盲目愚昧地做出反应的，而这可能使我们后悔莫及。

Zheng Dao正道 The Way

On the theme “The Way”, our Master further explains:” developing a one heart is a step towards mindfulness. Mindfulness begins with the heart. The one heart is the Way and the Way resolves around the one heart. Cultivating the one heart lends toward mindfulness this is the method. It will help towards the development of the six perfections or para-mitas (see explanation below).

Focusing/meditating on the Buddha is just one of the methods of developing mindfulness. Practice often, mindfulness follows. This is the best method to train oneself.

关于今年主题”正道”,师傅继续说：

修行者能專念證心， 这是正念 （念从心起） 心不離道，道即是心。 心正道亦正，所以正念是專念證心的正法，更处处合乎六度高行的助法。念佛當然是正念的一種。能时常提起正念养成习惯，在危机的时刻，不会失去正念。這是最好的修行方法。

The Six Paramitas (Perfections)

The Sanskrit word paramita means to cross over to the other shore. Paramita may also be translated as perfection, perfect realization, or reaching beyond limitation. Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (Nirvana); we cross over from ignorance and delusion to enlightenment. Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute—the innate seed of perfect realization within us.

The paramitas are the very essence of our true nature. However, since these enlightened qualities of the heart have become obscured by delusion, selfishness, and other karmic tendencies, we must develop these potential qualities and bring them into expression.

解

佛家的六度指：布施到彼岸；持戒到彼岸；忍辱到彼岸；精进到彼岸；禅定到彼岸；智慧到彼岸。

六度——六种人生修行的方法。

彼岸——清净的世界，能永远保持心理平衡的境界

1) The Perfection of Generosity (Dana Paramita)

This paramita is the enlightened quality of generosity, charity, giving, and offering.

布施到彼岸——

正确地对待事物而获得心理平衡，包括财布施、法布施、无畏布施。财布施，正确对待金钱和财富，知道它们是身外之物；法布施，在理性上正确认识事物；无畏布施，在感性上勇于面对事物

2) The Perfection of Ethics (Sila Paramita)

This paramita is the enlightened quality of virtuous and ethical behavior, morality, self-discipline, impeccability, personal integrity, honor, and harmlessness.

持戒到彼岸——

消除不当的欲望而获得心理平衡。主要有五戒：不杀生；不偷盗；不邪淫；不说谎；不饮酒。

3) The Perfection of Patience (Kshanti Paramita)

This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance.

忍辱到彼岸——

不受外界任何事物的影响而始终能保持心理平衡。

4) The Perfection of Joyous Effort / Enthusiastic Perseverance (Virya Paramita)

This paramita is the enlightened quality of energy, vigor, vitality, endurance, diligence, enthusiasm, continuous and persistent effort.

精进到彼岸——

要有不断进取的精神，不满足既有的心理平衡境界，最终获得高层次的心理平衡。

5) The Perfection of Concentration (Dhyana Paramita)

This paramita is the enlightened quality of concentration, meditation, contemplation, samadhi, mindfulness, mental stability.

禅定到彼岸——

通过坐禅的方式消除杂念，从而获得心理平衡。

6) The Perfection of Wisdom (Prajna Paramita)

This paramita is the enlightened quality of transcendental wisdom, insight, and the perfection of understanding.

智慧到彼岸——

通过对自然的参悟而获得智慧的成就，从而达到高层次的心理平衡。

Zheng Dao正道 The Way

This year, we were given the theme The Way. What does it all mean? How does it fit into the larger picture? We asked our Master what The Way means and this is what She said.

今年，我们的主题是正道。什么是正道？正道与整个大环境有何关联？我们将这些疑问告知我们的师傅，且听她怎么解说。

Our Master speaks…Unlike most other Charitable society (善堂), our Shrine’s philosophy is purely Buddhism. It is not mixed with Taoism or Confucisim.

师傅说。。。我们与其他善堂不同之处，关键在于单纯的佛理，没有与道教或孔子信教混淆的佛理。

The essence of our philosophy centers on a single heart that cherishes the path, this is The Way. When we train our heart and mind and follow this path, we will discover the truth…真理…. With this understanding and comprehension of the truth…. we develop 正念 mindfulness.We will discuss this in more details over the next few years…For now, the key question is how do we walk or follow The Way?

我们的哲理注重的是全心归依佛道的一颗赤子之心，这就是正道。当我们指引我们的心灵与精神一心向佛时，我们就会发掘真理。。。悟破真理后。。。我们就会产生正念。我们将在下来几年详细探讨这些过程。。。现阶段，我们将关注如何踏上或追随正道？

To take this path of The Way, one has to adopt a few precepts – they are only preliminary or precursors along the journey of The Way. These five precepts are to build up the fundamental character of the person. The precepts are against 1) killing living beings, 2) taking what is not given, 3) engaging in sexual misconduct, 4) false speech and 5) the taking of intoxicants.

欲从道，本身必须采取一些戒律，而这只不过是正道之途的初步。这五大戒律旨在锻炼一个人的本质。它们为1）不可屠杀生物，2）不可掠夺非己之物，3）不可进行不当性行为，4）不可发表妄语，以及5）不可服用酒精。

Additionally, we have more…. unlike other Buddhist schools, in addition to the five precepts, we abstain from gambling; we observe vegetarianism on Fridays; we do not abuse or take advantage of others.

此外，还有。。。我们与其他佛教学校有别，因为除了五戒外，我们还忌赌；我们在星期五吃斋；我们不会辱骂他人或占他人的便宜。

From these precepts, we take on the eight steps on the noble path, not sequentially but simultaneously -right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

按照这些戒律，我们踏上八正道之旅程。我们是同时，而非按序遵守八正道的教诲 – 正识、正念、正言、正行、正局、正力、正心、正思。

We asked Master how she trains the members, She admitted that She is not much of a philosopher but a doer and believer of self reliance.

我们问师傅她是如何训练徒员的，她承认她非哲理家，而是通过行与信来传授教诲的。

Those who are capable, She provides them the basic guiding principles and leaves them largely on their own to seek the path. Occasionally, she steers them in the right way should they deviate. For those who needs more help, She keeps them closer, guiding them, rubbing off some of the virtues to them until they are ready to be on their own.

对于有能力的徒员，她会传授他们基本指导原则，并让他们自己摸索正途。偶尔，她也会为那些迷失方向的徒员指引方向。对于那些需要更多教诲的徒员，她会督促他们、引领他们，让他们从师傅身上体验贤德，直至他们能独立思考为止。

Next phase…下个阶段。。。

From following The Way, we develop the true understanding and we need to constantly develop our mind so that we can develop mindfulness.

一心向正道，使我们产生真正的悟性。我们必须时常锻炼我们的心灵，让我们也能产生正理。

On the purpose of meditation, She says it is to keep our mind calm and still. And with one focused heart, we cherish i.e. we treasure, we value, we become focused. We meditate to train the 5 senses…to calm your sight, mind, smell, hearing, touch, taste…

关于禅坐的目的，她说是为了让心情平和宁静。有了一颗专注的心，我们就能珍惜、爱护、爱惜，我们变得集中。我们禅坐来训练五个感官。。。来缓和您的视觉、心灵、嗅觉、听觉、触觉、味觉。。。

On how to focus our mind, She advises novices and beginners to begin with eyes open, looking at an image of the Buddha. Sometimes, we can use a cup of water and we focus on the water level. Eventually the image of the Buddha will appear before you as you continue to practice, you will get true understanding/ realization.

如何集中信念，她建议新手和初学者开始先正开眼睛，集中于一尊佛像。有时，我们也能集中于一杯水的水平。渐渐地，您在打坐之时，佛祖的图像就会出现在您的眼前，您就会得到真理/ 悟性。

“Where does cherish come from?
What should you cherish?

Cherish comes from the Buddha
Cherish the Buddha
Cherish the friends and relations you forge
Cherish the time we come together as one society over the next few days

Cherish this Vesak celebration open-heartedly and
be Happy”
Master, May 2010

“珍惜的原始至何方？
我们又该珍惜什么？

珍惜原始于佛祖
珍惜佛祖
珍惜你的亲朋好友
珍惜这几日欢聚的时光

珍惜卫塞节；敞开胸怀，开心欢庆”

师傅 2010 年 5 月

When asked about the theme forVesak 2010, our Master explained that we should begin by cherishing the Buddha – cherishment starts from here. Cherish the present moment; cherish this Vesak celebration as it brought us together.

Cherish the friendship we have; avoid conflicts, do not compete against one another; do not be jealous of one other; be forgiving.
Let’s celebrate by remembering His words and His teachings. Let us pay homage to the Buddha through a simple incantation of His name.

Incanting Sakyamuni Buddha – Significance of Chanting the Buddha’s name

This year everyone is given the opportunity to cherish this Vesak by focusing our mental energy with one heart through an incantation of the Sakyamuni mantra.

As you chant and sing His name, focus your mind on the Buddha and His teachings. As your heart calms, abandon the angst and ill feelings, and extend your compassionate heart to all.

Chanting His name we abandon our worries; our heart remains calm. This gives us peace of mind; rids our heart of jealousy and of anger – a calm and equitable mind with no selfish thoughts.

With this one focused mind on the Buddha, we cherish this Vesak day as one. We come together in such manner only once a year.

I urge you to continue practicing this mantra along with the Shrine’s other five songs as a way to focus your mind and assist in your meditation. Take it home and practice it even after Vesak.

当提到2010 年卫塞节主题时，师傅解释说，我们应从珍惜佛祖做起，此即珍惜的来源所在。珍惜眼前所有，珍惜卫塞庆典，给予我们欢聚的机会，因此我们应珍惜这一时刻。

我们要珍惜彼此之间的友谊。学会宽容；避免冲突，切莫相互敌对、相互嫉妒。让我们牢记佛祖谆谆教诲，共同庆祝卫塞！ 今年我们将在卫塞庆典诵念佛祖的名号，虔诚参拜。

诵念释迦牟尼经文——念佛的意义

今年众人有缘，集中心力诵念释迦牟尼经文， 万众一心珍惜卫塞庆典。

当颂念佛祖名号时，应心如止水；务心无杂念，一心向佛及其教诲。务排除焦虑与恶念，让慈悲之心惠及周遭。

诵念佛祖经文，能排除忧虑，心定神静。除去妒嫉、愤怒和自私之心，重塑平和及无私的心灵。

能像今天这样齐聚一堂也就一年一次，实属难得。我们更该珍惜，同心欢庆卫塞庆典。

希望大家在卫塞节庆典过后，继续诵念此经文包括本堂其他五部经文。以便集中心智、静心坐禅。

Once a year, you come together to help me mark Vesak in our unique way. We offer chants to remind us all of the Buddha, His life, and His teachings. Over the past two years, we have slowly but surely translated these chants into English and simplified Chinese for the benefit of our members and friends, young and old. Take the time while you are on the site to reflect on these chants when they are being sung.

For the past two years, I have challenged you to focus on developing a “one heart”. It is now time to move to an easily forgotten value of “cherish”. Cherish is central to our faith here in this Shrine.

My Master taught me this value and I like now to impart that to you – a value that is central to the philosophy of our Shrine and applies to everyone; male or female, young or old, Buddhists or non Buddhists. There is benefit when one understands and practices this value of cherishment.

So how do we cherish? Cherishment is easier understood through an example. When I was with my Master, he would remind me that we must cherish everything; we cannot be wasteful – be it food, things we use. It doesn’t matter whether they are things you buy or what others have given you. We must still cherish them all the same. It doesn’t matter if you are financially well; we still cannot waste nor dispose of things just because they are old or out of fashion.

I remember how he led by example. During meal times he would very carefully place a banana leaf on the table, unfolding it mindfully before gently placing the food. He was much focused and into the present moment. After consuming the meal, he would again, with a focused mind, gently clean the leaf, folding it back carefully, setting it aside for later use. I remember clearly how he would also use the seeds of the bitter gourd. He would explain that while the seeds were hard to digest, we can cook them in soup and extract their nutrients. Nothing goes to waste.

“Cherish” is not limited to just tangible objects. It is not only about treasuring the holy water like how we would hold dear the last drop of water during a drought but also our faith. We come from a unique Buddhist lineage where the community is small and closely guarded. Evangelization is not part of our doctrine and we ought to cherish this opportunity to be part of this community. We must cherish the principles and methods that are embodied in our Buddhist track.

We should also cherish the community of members and followers like you. We must walk along this path harmoniously; cherishing one another; helping each other unconditionally notwithstanding their functional lines. We should render help to each other like we would to a family member.

“There is worth in everything; one should not discard just based on face value”, putting it in another way, “为天地惜物业” – “respect the earth and treasure what it holds”. This is the principle that has been central to our Shrine’s track of Buddhism for generations. It is not just about environmentalism but incorporates treasuring relationships and faith. It is also the foundation upon which the value of “Cherish” is built. All my spiritual objects have been handed down from generations beyond me. This is the key philosophy of our Shrine and I urge you to reflect on this and put it into practice in your own daily life.

一年一度，大家又聚集一堂，以独特的方式帮助我筹备卫塞节。我们吟诵经典、回想佛祖的一生及其谆谆教诲。在过去两年中，我们陆续将经文翻译成英文和简体中文，以方便我们的信徒及朋友、青年和老人分享。在此聆听诵经时，请仔细回想经文。

在过去两年中，我鼓励大家全力发展“一心”活动。今年的庆典主题则为常被人们遗忘的“珍惜”的价值。珍惜是本堂的信仰中心。

我的师傅曾向我传授这一价值观，现在我希望与大家分享——这一价值观是本堂的哲学中心，适用于每个人；无论男女老幼，佛教徒或非佛教徒。一旦我们理解和实践珍惜的价值，将受益无穷。

那么，我们应该如何珍惜？让我们通过示例来更好地理解它。我师傅在世时，他提醒我：必须珍惜一切；不能浪费食物或任何用品。无论是自己购买，还是别人赠送的东西。我们都必须同样地珍惜看待。即使经济宽裕；我们也不能浪费；或仅因为用旧了或不流行而随意处置任何物品。

我还记得他如何以身作则。用餐时，他会将香蕉叶小心地放在桌上，仔细展开，然后轻轻放上食物。他异常专注的神态让我记忆犹新。用餐结束后，他会轻轻清洁叶片，仔细折叠，然后收好以备日后使用。我还清楚地记得他如何使用苦瓜籽。他解释说，瓜籽很难消化，我们可以放在汤里煮，吸取它们的营养。不能浪费任何东西。

“珍惜”不局限于有形事物。不仅要像手捧旱灾中最后一滴甘露一样珍惜圣水，还要珍惜我们的信仰。我们来自一个独特的佛教宗系，社群规模很小但受到了严密保护。福音传道不是我们教义的一部分，但我们应该珍惜这一机会，成为社群的一员。我们必须珍惜向佛之路中包含的原则和方法。

我们还应该珍惜社群成员和像你们一样的信徒。我们必须和睦相处，共同前进；珍惜彼此；无条件帮助彼此，不求回报。我们应该像帮助家人一样帮助彼此。

“万物皆有价值；人们不能仅凭表面价值即进行抛弃”，换言之，“为天地惜物业”——“尊重地球，珍惜其所有”。这是本堂代代相传的向佛之路的中心原则。这不仅关系到环境保护，也结合了珍惜其关系和信仰。它也是“珍惜”价值的创建基础。我所有的祭祀用品都由经前辈代代相传。这是本堂的主要哲学，希望你们能将其发扬光大，应用到日常生活中。

On Vesak …

Master speaks: “Vesak celebration is over a very short period. But the preparation is long and physically taxing for all our volunteers and members. While we work towards another celebratory week, let us remember to cooperate and should any conflicts, misgivings or unhappiness arise, lets park them aside and resolve them later.”

She went on to describe how we should devote our heart and mind. “We should devote whole-heartedly as individuals and as one people with one heart and observe this day that marks the birth, enlightenment and paranivanna of the Buddha.”

As she speaks to the volunteers, she reminds all: “Coming together in the Shrine, be it to seek healing or volunteering your time, it is similar to being on a boat.”

The basic principles of good behavior as we work together in the team include:

• Cooperate and work together as a team
• Harbor no jealous nor pettiness of others because of their roles or responsibilities.
• Harbor no ill will towards others
• Equality of all. Each of perform what we are each best suited to do. There is no special preference, no ranking of tasks as high or low level.
• Remember we are here to devote our time to the Buddha and not to any individual

On Practicing Life ….

On common life misconceptions, she advises: “When we come to the temple, we are there to pay homage and devote our time to the Buddha. We are not there visiting relatives or friends. Yet it is not uncommon to have occasional miscommunications and conflicts among people. Should these instances occur during the time you are at the Shrine, one should not vent one’s anger on the Buddha. The Buddha did not invite you to come; we are there on our own accord. We cannot vent our anger and affect our devotion to the Buddha and affect our practice. We should not possess ego, nor seek privileges. We should devote to the Buddha with no expectations of rewards.”

On the “One Heart” theme …

On the One Heart theme, she explains by first asking “what do you do when you pay respect to the Buddha? What is on your mind? What is on your mind when you buy a fruit to make an offering to the Buddha?”

She explains: “One should not have any doubts, no multiple hearts/minds, simply devoted and focused as we pay homage to the Buddha. When we make an offering to the Buddha, we shouldn’t be expecting some sort of return or rewards. That is “one heart”, the focused one heart.”

She further illustrates: “It is not uncommon to hear individuals after years of devotion, questions why they still suffers. It’s doubtfulness. One must have faith, complete faith in the Buddha and his teachings. The Buddha instructions should be followed with complete faith.”

“We doll ourselves to look best when visiting the shrine, but is our heart just as beautiful? We should not just prettify the body but the mind and the heart as well.”

“Everyone has a role to play in and out of the Shrine, but in the end, we come together in the Shrine and share the same objective “that of calming our mind, learning to walk the path, and understanding the Buddha’s teachings”.”

2008年卫塞节庆典 – 师傅的训辞

在卫塞节…

师傅说： “卫塞节庆典为期很短。 但准备时间却很长，而且我们的所有义工和成员也会消耗很多体力。当我们在努力筹备另一个庆典周时，要记得发挥合作精神，如果出现任何冲突、疑虑或不愉快的事件，先把它们放在一边留待日后解决。”

她继续描述我们应该如何奉献我们的心和精神。 “我们应该以个人的全心和以一个人的“一心”奉献，然后遵循这代表着佛陀出生、成道和涅盘的日子的全部礼节。”

她提醒所有人： “一起走进佛堂，不论是寻求赐医或是执行义务工作，都好比在同一条船上。”

在团队中一起工作时的好行为之基本准则包括：

• 发挥合作及协作的团队精神。
• 不对其他人的角色或职责心怀嫉妒或小气。
• 不对其他人心怀恶意。
• 大家都是平等的。 每个人都在执行他们最合适的工作。没有特殊的偏爱、
• 工作不分高低。
• 切记我们来到这里是为了将我们的时间奉献给佛祖而不是任何个人。

在修行的生活中…

在对生命的常见误解中，她建议： “我们去寺庙的目的是为了礼佛和向佛祖贡献我们的时间。 我们不是到那里拜访亲戚或朋友。但在人群中仍然偶尔会发生沟通上的问题和冲突事件。 如果当你在寺庙时发生这些情况，千万不要将你的愤怒发泄在佛祖身上。佛祖并没有邀请你来，我们是自愿到那里去的。 我们不能将我们的愤怒发泄在佛祖的身上而影响我们对佛祖的奉献，同时也影响了我们的修行。我们不应该拥有自我主义，或是要求特权。 我们应该以不期望报酬的心态来奉献佛祖。”

在“一心”主题上…

在“一心”主题上，她通过先提出这些问题然后解释：“当你在礼佛时你会做些什么？ 你的脑海里会想些什么？ 当你在买水果供佛的时候你会想些什么？”

她解释： “我们不应该有任何疑惑，不多心也不要多想，只需虔诚供奉和在礼佛时专心一致就可以了。当我们供奉佛祖时，我们不应该期望任何类型的回报或报酬。这就是“一心”，专注于一颗心上。”

她进一步阐明： “常常会听到人们在供奉了许多年后，质问为什么他们还在忍受痛苦。 这是不解的。我们必须要有信念，对佛祖和他的教诲拥有完全的信念。 佛祖的指示应该以完全的信念奉行。”

“我们在拜访佛堂时会将自己的外表装扮得最好看，但我们的心是否也一样漂亮？我们不应该只修饰我们的躯体，也应该修饰我们的思想和心灵。”

“每个人在佛堂以内和以外都有各自的任务需要执行，但最终我们还是会聚集在佛堂里分享共同的目标：平静我们的思想、学习如何走佛法之路，以及了解佛祖的教诲。”