您的脖子是什麼顏色 (What Color is Your Neck)

我還記得幾年前某個下午，在佛光山西來寺上《佛光教科書‧菩薩行證》這堂課，教科書裡說，菩薩是印度語「菩提薩埵」的簡稱，菩提譯為「覺」，薩埵譯為「有情」，凡是覺悟到生命苦空無常，發起上求佛道，下化眾生的人，不論出家在家，不分地位高低，只要能發菩提心者，都有資格稱為菩薩。 

授課的法師不疾不徐地介紹觀世音菩薩以各種不同身相，救苦救難，所以此菩薩的造像各有特色，如「白衣觀音」、「竹林觀音」、「魚籃觀音」等（一說有三十三化身），我只覺昏昏欲睡，但在聽到「青頸觀音」這四字莫名清醒了起來，也許因為我的名字也有個「青」字？ 

「青頸觀音」顧名思義，脖子是青色的，為什麼呢？傳說觀世音菩薩降伏妖魔、解救眾生時，吞下毒藥以防止其流傳並危害他人，導致其頸部呈現青色。這位菩薩又被稱為「青頸觀自在菩薩」，若眾生虔誠地念誦祂的名號，便能遠離恐懼和困苦，獲得解脫。 

我還記得授課的法師將毒藥與傷人之語相比，問我們：「傷人之語是否就像毒藥？我們能否效法青頸觀音，把傷人之語吞下去，不要說出來呢？」進而鼓勵我們除了不說傷人的話，還要多說好話。 

我想我是不合格的，不知道是從什麼時候開始，也許是在吃了幾次識人不清的教訓後，我懷疑別人的好話別有用心，有些人說好話鼓勵你去做某件事，是因為他自己不想做那件事罷了！我自己是不是也沒有說真心的好話呢？ 

所以聽其言，還要觀其行，佛光山開山祖師星雲大師在《佛光菜根譚》一書寫到— 

信其言，不察其行，是智者之愚；信其行，不察其言，是愚者之智； 

察其言，亦察其行，是智者之智；不察言，亦不察行，是愚者之愚。 

我又想到，有些真心的實話可能會傷人，但還是比空泛的好話更有價值，重點是要把可能會傷人的話小心說，說得好。俗語說：「良言一句三冬暖，惡言傷人六月寒。」《佛說無量壽經》也說—遠離麤言自害害彼，彼此俱害；修習善語自利利人，人我兼利。 

說話真的是一門藝術，難怪作家海明威說：「人用兩年時間學會說話，卻要用一輩子學會閉嘴。」佛光山開山祖師星雲大師在《佛光菜根譚》一書則寫到— 

喜時之言多失言，怒時之言多失禮，哀時之言多失常，樂時之言多失態。 

您的脖子是什麼顏色呢？ 

《佛光教科書‧菩薩行證》"Fo Guang Essential Guides to Buddhism: Bodhisattva Practice"

What Color is Your Neck 

I still remember an afternoon years ago, attending the class "Fo Guang Essential Guides to Buddhism: Bodhisattva Practice" at Fo Guang Shan (FGS) Hsi Lai Temple. The textbook said that the term "Bodhisattva" is derived from the Sanskrit word, where "Bodhi" means "enlightened" and "Sattva" means "sentient being." Anyone who becomes awakened to the suffering, emptiness, and impermanence of life, and aspires to seek the Buddha's path while guiding sentient beings, whether a monastic or a layperson, regardless of social status, as long as they give rise to the Bodhi mind, qualifies as a Bodhisattva. 

The teaching Venerable introduced how Avalokitesvara Bodhisattva manifests in various forms to rescue those in suffering and distress. Thus, the representations of this Bodhisattva have distinct characteristics, such as the "White-Robed Avalokitesvara," "Bamboo Grove Avalokitesvara," "Fish Basket Avalokitesvara," etc. (some say there are thirty-three manifestations). I felt drowsy during the class, but somehow became fully alert when the term "Green-Necked Avalokitesvara" was mentioned - likely because that name contains the Chinese character for "green," which is also part of my own name. 

As the name suggests, the "Green-Necked Avalokitesvara" has a green neck. Why is that? The legend goes that when Avalokitesvara Bodhisattva subdued demons and rescued sentient beings, in order to prevent poisonous toxins from spreading and harming others, she swallowed the poison, causing her neck to turn green. The Green-Necked Avalokitesvara, also known as the "Avalokiteshvara Bodhisattva of the Green Neck," eradicates all fears and hardships. If any sentient being devoutly recites His name, they can transcend fear and adversity, attaining liberation. 

I remember the teaching Venerable comparing harmful speech to poison, asking us: "Is harmful speech like poison? Can we follow the example of the Green-Necked Avalokitesvara and swallow the harmful words instead of uttering them?" He then encouraged us not only to refrain from harmful speech, but also to speak more kind-hearted words. 

I think I am unqualified. I'm not sure when it started, maybe after a few experiences where I misjudged people's intentions. I began to doubt the sincerity behind compliments and encouragements. Some people say nice things to push you into doing something because they themselves don't want to do it! Could it be that I also don't genuinely say nice things?

So, to believe in words, yet observe actions, as written by FGS founder Venerable Master Hsing Yun in "Humble Table, Wise Fare": 

To trust words without observing deeds is the folly of the wise; To trust deeds without observing words is the wisdom of fools; 

To observe both words and deeds is the wisdom of the wise; To observe neither words nor deeds is the folly of fools. 

I also realized that while some truthful remarks may hurt, they hold more value than empty compliments. The key is to articulate potentially hurtful words with care and sensitivity. The proverb goes: "A kind word warms three winters; a harsh word chills like a bitter June." The principle is echoed in the "Contemplation of the Buddha of  Infinite Life Sutra," emphasizing that coarse language harms oneself and others—it is harmful to all. Cultivating and using good language benefits oneself and others—it is mutually beneficial. 

Speaking truly is an art form, no wonder the writer Hemingway said, "It takes two years to learn to speak and a lifetime to learn to shut up."As written by FGS founder Venerable Master Hsing Yun in "Humble Table, Wise Fare":

Words spoken in joy often lack discretion; Words spoken in anger often lack propriety.

Words spoken in sorrow often lack moderation; Words spoken in happiness often lack composure.

(Note: Words spoken in joy often lack discretion; in moments of happiness, individuals may become carried away by their emotions and speak without careful consideration. Words spoken in anger often lack propriety; when angry, people may speak impulsively or without regard for social norms. Words spoken in sorrow often lack moderation; during times of grief, emotions may fluctuate greatly, leading to unstable or inappropriate speech. Words spoken in happiness often lack composure; in moments of joy, excessive excitement or exuberance may result in inappropriate behavior or speech.)

What color is your neck?