Master Sheng Yan's Social Life of the Lay Man

From the standpoint of Buddhism, the range of activities of a lay monk at home is much wider than that of a monk who becomes a monk, and the society to which he belongs is also much more complicated than that of a monk who becomes a monk. Therefore, it is necessary to talk about social life as a layman. A layman has many identities in the family: to parents, he is a child, and to children, he is a parent; For siblings, it is a brother and sister, and for brothers and sisters, it is a brother and sister; For spouses, it is husband and wife; Parents of parents, children of children, and even relatives of relatives will all become different identities. Expand from a family to a family, and then expand to a society outside the family: for teachers, they are disciples, teachers for disciples, subordinates for leaders, and leaders for subordinates; For * * *, it is the people, and for the group, it is the members, party member, members and members; Friends who still have friends, people who are related, etc., are all factors that form social forms. A layman is living in such a complicated social relationship. An ideal practitioner of Bodhisattva is happy to live in such complicated social relations. Because of the relationship, there is a chance of contact, and with the opportunity of contact, they can be guided to the only place of liberation-the three treasures of Buddhism and Buddhism.

However, it is useless to treat all sentient beings with a religious fanaticism. Religious fanaticism can certainly make people have the courage to go through fire and water, to publicize, argue, charge, take the lead, fight and sacrifice, but it can never last and never have a far-reaching good impact!

Buddhism is characterized by serving the society as a bodhisattva's way. In countless lives in the past, Buddhism has penetrated into various ethnic groups in various identities, forms and ways, and has always been king. The so-called king is the leader, and the status of those leaders is not fought by force, but all inspired by the moral value of serving the public, because only those who can really seek happiness for the public are the most qualified people to be public leaders, and those who can win the popular support and be convinced. Otherwise, he is not a king. Therefore, an ideal layman, although he doesn't have to appear as a leader on any occasion, at least he is a popular person on any occasion. The true nature of a Buddhist should fulfill more obligations and enjoy less rights in order to win the love of others. Therefore, in order to control all groups-the requirements of society, the Buddha said four kinds of virtues, called the four-shot method. Photographing is receiving and guiding. The four-photographing method is also an indispensable way for laymen to live. If we do a good job of the four-photographing method, we can influence the masses and lead them.

The four methods are as follows:

First, giving: the importance of giving is very great. All Buddhist virtues involving social groups pay attention to giving, and all Buddhist virtues encourage giving. Therefore, although it is listed six times, it pays special attention to giving once and for all. Because only giving can properly regulate the rich and the poor in society, and only giving can express the spirit of compassion of Buddhism. Most people misunderstand the original meaning of giving, thinking that the name of the donor is dedicated to the temple by lay people. In fact, paying for the three treasures is best called respectful support, and the relief for the poor and sick is a veritable charity. The lay man can be called a benefactor by giving property, and the monks and nuns give by Buddhism. Isn't it a benefactor? It's no wonder that most monks and nuns in the last days only advised the lay people to pay for the temple, but those who actively organized Buddhist public welfare undertakings rarely did. This is a major topic of Buddhism in China in the future!

Of course, giving is a kind of blessing. The Buddha divides the objects of blessing into eight categories, which are called Eight Fukuda, namely: Buddha, sage (the saint who has not ascended the Buddha's position, Mahayana above the first fruit, Mahayana above the first land), monk (the pro-teacher, the host when he was ordained as a monk), and Alai pear (the gauge master) Among the eight kinds of Fukuda, the layman should respect his parents at home, followed by the Buddha and the sage, and not support his parents to support the three treasures, which is not what the Buddha wants. However, the Brahma Sutra also said: "If a Buddha sees all sick people, he should always provide for them, just like a Buddha; Eight Futian Zhong, seeing a doctor Futian, the first Futian. This is to encourage everyone to do more Tzu Chi. Of course, it is important to support the three treasures, especially to help those who are poor and sick on the verge of death and life. Usually, in addition to parents, when to support the three treasures as the first; In case of special circumstances, if you have spare capacity, you should give priority to helping the poor and Eritrea. This is something that lay people must understand.

second, love language: the so-called love language is not about falling in love, nor is it flattering, but about talking with others with a pleasant attitude, which is a natural expression of sadness. Because, when a bodhisattva looks at all beings, there is no one who is not his own flesh and blood, no one who is not a great knowledge, and no one who is not a future Buddha. Therefore, only respect and love and fear. The love language spoken by Buddha is not only the skill of conversation, but also a kind, harmonious and touching conversation. This is a kind of benefit, a kind of wisdom, and a kind of cultivation after getting the benefits of Buddhism. For example, sympathy for the suffering, encouragement for the losers, praise for the winners, encouragement for the stubborn and so on. A pleasant and sincere conversation is always welcome, which can promote social harmony, progress and peace. We know that the person who is the best at mediating disputes must also be the most suitable person to be a leader, or at least a popular person. In case you meet an unreasonable person, you have to let him go, and you don't have to be forced.

third, profit-making: the so-called profit-making refers to the pursuit and promotion of group public welfare, that is, serving the society. Modern elected officials, when campaigning, also say that they want to serve the country, the people, the village and so on. In fact, it should be. We can experience in any group that those who can best consider the interests of the group and help everyone solve their difficulties are bound to be popular. A great leader must have his contribution to society-service.

Fourth, colleagues: The so-called colleagues integrate themselves into the society in which they live, turn themselves into people owned by the society, change themselves with the needs of the society and become a person needed by the society. The adaptation of Buddha Sakyamuni in the bodhisattva stage and the thirty-two adaptation of Guanyin Bodhisattva are the best examples of colleagues. However, integrating yourself into society does not mean that you disappear with the infection of society. The purpose of social integration is to lead and influence the society. Therefore, Zen master Daoyuan in Japan explained the definition of colleague as follows: "At first, I made myself with him, and then I made him with myself.

in short, the four-shot method is an indispensable virtue in social life. As small as one family, as large as all mankind, how much practice it can have will have much effect. A layman should do what he can, so as not to be mistaken by outsiders for Buddhists as passive escapees, and to further enlighten and purify our society.