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佛光會的基本力量來自會員，所謂「積土成山，滴水成河」，增加會員才能使佛光會的力量更茁壯，陣容更龐大。我們在各地成立協會，應該如何吸收更多的會員？在此我建議各位奉行佛教的「四攝法」︰

(一) 以愛語慰勉對方︰語言是傳達意見的工具，使用得宜，能潤滑情誼，締結善緣，然而一旦使用不當，就會變成傷人的利器，甚至造成是非紛爭，禍患無窮。

經云︰「遠離麤言，自害害彼，彼此俱害。修習善語，自利利人，彼我兼利。」如果我們出言吐語處處都以愛護對方為出發點，自然就能攝受別人。像歸宗禪師的一句「善自珍重」，讓苦不開悟的弟子認識自我；良寬禪師的軟語慰勉，讓不務正業的外甥奮發向上；仙崖禪師的幽默譬喻，讓互相指責的夫婦和好如初；空也禪師的慈悲說法，讓凶神惡剎的盜匪洗心革面。所以，我們要學習說讚美性的言語，使人歡喜；說建設性的言語，使人成長；說鼓勵性的言語，給人信心；說關懷性的言語，給人希望。總之，我們想要吸收有志一同的人士共同參與佛光會的弘法行列，首先要以身作則，用愛語來溫暖人間。

(二) 以喜捨樂助他人︰所謂「捨得」，有捨，才會有得。沒有播種、耕耘，怎麼會有豐碩的收成呢？因此我們想要廣增會員，必須先實踐歡喜的布施。上古時代的神農、伏羲耐煩教人種植、取火，所以相繼被九州黎民尊之為共主；戰國時代的孟嘗君以慈心濟助窮者，所以三千食客投入門下，甘心為他效命；春秋時代的管仲因為鮑叔牙的大力薦舉，倖免一死，不動干戈，而能九合諸侯，一匡天下，使布衣百姓得以休養生息；盛唐時代的惠能大師由於安道誠的慷慨捐資，遠至弘忍大師座下求道，終於開悟見性，佛門也喜添一位龍象大德。可見喜捨不但能廣結善緣，有時候一個小小的布施，造就一個偉大的人才，對於社會人群的卓著貢獻，實不能等閒視之。

除了給人錢財物質上的贊助，給人心靈精神上的慰藉，給人知識技術上的傳授，給人事業工作上的助緣以外，像一個點頭、一絲微笑、一聲問好、一句關懷，都是喜捨的行為。

此外，喜捨也不必刻意尋求對象，隨口的布施，隨手的布施，隨意的布施，都是我們隨時隨處在日常生活中很容易成就的功德。

身為佛光人，不要只想接受，具備喜捨的性格，不但表示自己富有，也是廣度眾生的良方。

(三) 以利行服務大眾︰大乘菩薩道，一言以蔽之，就是以利行服務大眾。像阿彌陀佛的三根普被，釋迦文佛的示教利喜，觀音菩薩的慈悲普度，勢至菩薩的大喜大捨，地藏菩薩的地獄救苦，普賢菩薩的恆順眾生，都是利行的最佳典範。正因為諸佛菩薩不辭辛勞，不望回報，接引各種眾生進入佛道，所以也贏得了世人的普遍尊敬。

在我們的周遭，有些人在家庭裡，希望有厚道的鄰居；有些人在生活上，希望多一點助緣；有些人在事業上，希望別人的指導；有些人在心理上，希望有人給他鼓舞……，我們能以服務大眾的精神，盡己所能，滿人所願，利濟有情，自然就能攝受社會上各階層的精英，讓他們認同佛光會的理想，進而加入我們的隊伍，共同為造福世界而努力奮鬥。

(四) 以同事結交朋友︰母親為引導幼兒吃飯，當湯匙伸出去的時候，自己也張開口；父親為與子女打成一片，不惜趴在地上，以身當馬，一起玩耍，這些都是「同事」的原理。所以，「同事」就是能夠設身處地，為對方著想。

既盲又聾的海倫凱勒原本性情乖戾，在老師的同事攝受下，成為偉大的教育家及演說家；窺基大師原本性好酒色，在玄奘大師的同事攝受下，懺悔前愆，後來成為三藏大師。此外，挑水禪師在乞丐堆裡參禪行道，悅西禪師在青樓妓院領眾薰修……，乃至佛陀的十二分教、八萬四千法門，全都是為了要同事攝受眾生，以期共登法界，證悟菩提。

我們追隨古聖先賢的腳步，除了遍學法門之外，更要觀機逗教，將所有的眾生都視為我們的菩提道友，見到軍人時，講軍人的法；見到老師時，講老師的法；見到婦女時，講婦女的法；見到兒童時，講兒童的法……。尤其身處在多元化的社會中，我們要多為他人著想，多遷就別人、體諒別人、維護別人，這樣才能結交各階層、各行業的朋友，攝受他們同來學佛。

所謂︰「一木難支，眾擎易舉。」「孤軍必敗，眾志成城。」佛光會雖然有遠大的目標，但需要眾多會員共襄盛舉，需要各種人才擘畫實行，才足以達成崇高的理想，所以我今天在這裡提出「四攝法門」─以愛語慰勉對方，以喜捨樂助他人，以利行服務大眾，以同事結交朋友，希望大家以此來吸收更多的會員，增加佛光會的力量，促進佛光會的進步。

How to Encourage Others

The strength of the BLIAcomes entirely from its members. “Amountain is made of many clods of earth, and a river is made of many drops of water.” The BLIA must constantly work to improve the participation of its current members as it seeks to add new ones. In the following sections, I will give some suggestions on how we can encourage each other and on how encouragement can help us grow.

Language

Language fundamentally is a tool of communication. In recognizing this, we should never forget that when we speak, we communicate emotion as well as ideas. When we use language well, we speak from an emotional and caring part of our nature. If we speak from that center, then our words will smooth relations among people, and they will create situations that make others feel welcome and unafraid. If we speak, however, with an abrupt certainty whose purpose is only to dominate others, none of this will be achieved.

The Dharmapada says, “When our words are not helpful, we harm ourselves and we harm others. When our words are helpful, we help ourselves and others at once.”

When everything we say has loving-kindness and compassion as its source, we will have a wonderful effect on others, and we will find it as easy to accept them as it is to be accepted by them.

Master Gueisong told his disciples, “Take good care of yourselves.” He said that for the sole purpose of helping his disciples discover who they really were. Master Ryokan (1758-1831) completely changed  an errant nephew’s behavior through his thoughtful use of language. Master Sen used humor to help a married couple understand one another. Master Koya (903-970) tamed a band of bandits through his compassionate use of language.

There are many examples of using language to express compas- sion in the Buddhist tradition. Sakyamuni Buddha is the first and best example of this, but hundreds of other great masters have followed in his footsteps.

Language can be used overtly to express praise and encour- agement, but encouragement can also be conveyed by the tone of   our words. When our basic attitudes are compassionate, our use of language will naturally become very positive. If our basic attitudes are filled with greed, anger and ignorance, then our use of language will likely be quite negative. In fact, language is an excellent barometer  of attitudes that may be unconscious in us. If you find yourself using harsh language and frequently arguing with others, it would be good for you to sit down and ask yourself why.

We should all strive to use positive, encouraging language whenever we speak. Positive language builds relationships and helps people grow to their fullest. Language gives others hope and belief. When we use language positively, we can experience a wonderful energy that stimulates us just as much as it does other people. All Buddhists should learn to take joy in the accomplishments of others. Once we learn to express that joy in language, as well as in our hearts, we will have attained a good measure of Prajna wisdom.

Helping others

To receive, you must give. If you do not give, you cannot receive. If you do not plant, you cannot reap. If we really intend to encourage others, we must start with those who are near, and we must begin without having been asked. When we are generous, we must be careful never to expect anything in return for what we have done, and yet, it is true that generosity eventually returns untold rewards.

The best gift is the Dharma, but  there  are  many  other  gifts that support this principal one. In the mythology of ancient China, Shennong and Fuxi taught the Chinese people farming, and for that they are still worshiped today in many folk temples. In the Tang dynasty, Master Huineng was given material support to study Buddhism by An Daocheng. Because of that aid, Huineng was able to achieve enlight- enment. Due to a small amount of money, one of the greatest Dragons of Buddhism was found.

Generosity seals friendship, smooths relations between people, and produces other calculable benefits, but beyond that, generosity also produces incalculable results. Sometimes just a bit of help can boost a person to a much higher level of understanding than was possible before.

It is good to help others in material ways, but it is also good to help them spiritually, professionally and emotionally. We can help others with as little as a smile or a greeting. We can help them by showing concern and by sharing our joy.

Rather than go out and look for people to help, it is better to adopt a basic attitude of kindness and friendliness toward everyone. There need be no limits to our sharing, and no restrictions on our concern. Every person we meet will appreciate encouragement and kindness. There is no reason to wait to give these beautiful gifts. None of us should wait to be asked for help. If we have any wisdom at all, it should be obvious that every single day presents us with many oppor- tunities to be kind and compassionate.

Practice Buddhism with all

Amitabha Buddha vowed to help all sentient beings, as did Avalokites- vara Bodhisattva and Ksitigarbha Bodhisattva. They have placed no limits on their compassion, and neither should we. The great bodhi- sattvas and Buddhas are models for us all. They give every last bit of themselves and ask for nothing in return.

The level of their commitment to sentient beings is difficult for most Buddhists to emulate, but all of us are capable of paying attention to those who are around us. We can help our neighbors, comfort our friends, listen to our colleagues and serve our families. Each of us should begin with the people who are actually around us. All of them need encouragement and comfort. Sometimes we decide to help one person while ignoring another, but remember, the chances are the one you are ignoring needs your help the most.

Adaptability

Helen Keller was blind and deaf, and though her early years of instruc- tion often caused her to cry, by the time she was an adult she had developed her abilities so much she became a great teacher. Without the patient help of her own teacher, she would have remained in a world of darkness. Before Guiji (632-682) met Xuanzang and was instructed by him, he had lost himself to an indulgence in alcohol and sensuality. After Xuanzang helped him, however, he became one of the great masters of Chinese Buddhism. Tiaoshui practiced Chan among beggars, and Yuexi preached to prostitutes in a brothel. None of these people limited their compassion or rejected others because of the way they appeared to most people.

There are twelve major divisions of the Mahayana canon because this world is full of many kinds of people. Buddha taught 84,000 Dharmas because he wanted to include every manner of sentient being in his teachings. Buddhism has something for everyone, and as Buddhists, we have a duty to be certain that we never reject somebody due to the grossly mistaken belief that their “nature” or their situation renders them unfit to learn. All beings possess a Buddha nature. No being could ever reject that nature once it has been seen. This is a core belief of the bodhisattva and a fundamental basis of the bodhisattva vow.

The “skillful means” of the bodhisattva mean that we adapt ourselves to others. We do not wait for them to become like us before offering the hand of friendship. All sentient beings should be perceived as “bodhi friend.” When we find ourselves talking with a soldier, we should try to understand his world, and speak about matters he might enjoy. If we are talking with a teacher, we should try to think like a teacher. If we are speaking with a mother, we should recognize that she has very special concerns that are deeply important to her. When we find ourselves among children, we should relax and let them guide us in play.

This world is full of so many kinds of people. It is our duty as Buddhists to try to take responsibility for each and every one of them. We must be forgiving, helpful and willing to listen to others. If we adopt this kind of an open-hearted attitude, the BLIA will succeed in satisfying the longings of every level of society in every country in the world.

“One stick cannot stand up by itself, but a group of sticks leaning against each other can.”

“One soldier is bound to lose, but a group with elan will always win.” The BLIA has great aims, but we can never succeed in accom- plishing even small goals without the help of many people. We must learn to work together with all kinds of people, and we must always be willing to help others develop their talents.

As a guide for behavior in this regard, I want to mention the four means of embracing. :

• Giving
• Kind words
• Altruism
• Empathy

If all of us work at manifesting the above four means of embracing, we will make the BLIA grow and flourish, and we will ensure that our highest goals are reached.