許多人，尤其是佛教徒，都認為這些新生事物都有其積極好的一面。尤其是喜歡修禪的人也許會說：「好啦，我們現在無有形態了，那又怎麼樣呢？」有很多人，包括佛教徒，都知道「物極必反」的潛在危害性。這對於「現代主義」、「科學方法」與「後現代主義」都一樣的。所以我們佛教徒和從事教育的佛教徒，管他是「現代」或是「後現代」形式，都應當慈悲地為世人指出中道來。
關於「後現代主義」有一樣對我們很重要，我需要提一下。在我們打碎「現代主義」將樣樣分割開來研究的形規框架的過程中，我們也拋棄了權威思想和傳統思想。那是因為我們都被那些殘垣碎片——那些老舊僵硬的權威傷害過的關係。現在把這些東西砸碎了，這些「後現代」社會的個人，將無所依靠——沒有「梵網」了。一睹眼前滿目瘡痍，由這種空，而心生恐懼，所以現在又極力地要將零零碎碎的舊東西拼湊在一起。什么舊東西？就是古文化、古哲學思想，以及現有的分崩離析中的一些東西。我們東拉一片，西扯一塊胡亂地拼湊著。就這樣，我們一手創出一個新的世界，一個新的結構。但每人所見有異，這人看到的是這些碎片；那人見著的是那些碎片。
在這種環境之下，每一個人都對其「自我」有一種恐懼感；現代人生活在這個「後現代的社會」的恐懼感與無力感是非常之深的。對於這些人和那個世界，需要一種新的更為對機的方法，這也正是我們需要觀世音菩薩幫忙的地方。那也是我們唯一能從恐懼和混亂的深淵中拔出來的方法。作為老師，我們以悲憫之心去瞭解我們可憐的學生和我們同事的處境，以及為什麼他們互不信任，也不信任這個世界。我們要從不同的角度去接近他們——從那個角度去幫他們，不是幫自己。我們都知道法門有許多，我們不應只找一個適合於我們自己的法門；如果我們力所能及，我們也應當幫他們找到他們各自的法門。
我的一個實際的建議是我們從小處著手，從一個受驚且無知的眾生所能明白的東西著手；也就是從與他們生命有關的東西，不太令他們害怕，且又能讓他們能做得到的東西開始。在一般人的標準來說，是使他們能這樣說的東西：「喔！這很容易，我這樣笨的人都能做得到。」然後從那個小地方著手，你可以使他們日日有所增益。要是你起點就非常高，又少關愛，又以威壓；見到威壓，他們就躲開了。我說這有點像訓練小動物，但是作為教育工作者，得人心之道，在於從低處著手，並在我們講話中解除對他的威脅。
說到這裡，我想你們有沒有問題，或一些立場；有的請上來，我們一起討論。或許關於教育你也有一些好東西可以說，或者關於我現所講的話有問題，都可以上來。
請不必怕。你知道在佛殿講法應是我們每個人都應參與的，不是光我一個人唱獨腳戲——尤其在「超現代」社會裡，更不是「我」在此發號施令而「你們」在臺下聽號聽命。這種做法不好，這樣我成不了一個好老師的。
在「後現代」社會裡我們人人都是老師，對每個人的權益我們都要尊重，現在人是具這種眼光的。也許到這裡來的許多人有這種思想，我們應該注意這一點。所以著手處可以從鼓勵他人發表意見開始；表達思想，提出問題，甚至如果不提問題，說說他們的所見也可以。
問：世界各地不同文化的學生您都教過，您可不可以說說您的經驗並作一些比較？
答：可以，但是這是很難講的。因為我認為人都是一樣的，無論你走到哪；衣著、眼睛、膚色會有不同，但其本質卻都是一樣的，甚至在對待宗教的角色的態度上人都基本上是一致的：人人都說自己的好，這是一種防禦心理。
我可以跟你們講講一個經歷，那是我在沙地阿拉伯一所婦女大學教書的時候。沙地阿拉伯是一個意識形態保守的國家，從那個角度上講，它是一個「現代」國家，因為它固守一種形態。它自有一套體系，而且還蠻靈光的，它也不想變化那體系。我不是在這兒對那個體系評頭論足的，那個體系有其善，亦有其不善，不管怎樣那個體系卻能使沙地人民凝和團結。我在那兒從事教授外語的工作。那裡大部份的老師都是信基督教的，有一些學生也是基督徒；阿拉伯人一般是信基督教、回教、猶太教，這是那兒的三大宗教，但是最大的還是回教。
那次，快到耶誕節的時候，從國王那兒下了一道聖旨，設了一條新法律：耶誕節那天所有的人——老師和學生，都得來學上課。這條立法的精神，倒還不是那麼壞，這是他們的國家，他們大都不信基督教，為什么要去慶祝一個不是他們的，而是基督徒加之於他們頭上的節日呢？而一旦他們出去到一個基督教社會，基督教的社會力量就會使他們接受基督教節日而將回教節日往後擺。所以沙地政府的政策是：這是一個回教國家，耶誕日應該還是一個工作日。
當然這使得許多老師都很不痛快，因為他們想放假過個耶誕日。校長們都是阿拉伯人，也很難過，很難堪，這是我所說的道德問題。他們都是品德很好的人，他們也不知道該怎麼辦。所以他們說，這是法律，如果我們不遵守，我們就會有麻煩的；但是我們都知道你們是好人，教書又不拿多少錢，是幫助我們，和我們作朋友。我們為我們的政府向你們道歉，但是我們還是要遵守這個法律。所以我對那些教師們說：「你們中那些先生是回教徒的，那些不在乎耶誕節那天是不是回家的，那些能夠布施的——因為耶誕節是布施的一天——都來學校吧！來幫助學校吧！那些不想來的不用勉強，那天學生我們會另外分班。」事情的經過是這樣子的：一些人來了；一些人沒有來。
我那天去代別的老師的課；我一走進教室，學生即刻把門一鎖。我愣了一下，心想：「天哪！要出什麼事了？」這時從那些婦女穿著的回教黑袍底下，她們拿出各式個樣的甜點佳餚。她們專為老師做的——不是給我做的，我只是一個替課老師——因為她們知道她們的老師是美國人，基督徒，很喜歡過耶誕節的，她們想讓她開心開心。
此事感人之處在於：她們願悖法而尊師。我把這些吃的包好回去帶給她們的老師。這一經歷足令每個人低首深思。
這樁事是關於什麼是道德的一個好例子，因為它超越了規矩；規矩是一回事，人所見到規矩後面的道義是什麼，又是另外一回事。這些學生都很有勇氣，能見義而勇於去行其道。
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Many of us, particularly Buddhists, can say that there is something positive and good in all of this. Particularly Buddhists who like the Chan practice may say, "Alright, so we don't have a form--so what?" But there are many other people, including Buddhists, who say there is danger lurking behind anything that goes on too far. Be it modernism and scientific methods, or be it postmodernism--if it's carried to its extreme, it's dangerous. So, it is for us--Buddhists and Buddhist educators--to point in a compassionate manner to the Middle Path-both in the postmodern form and in the modern form.
There is one thing that I would like to say about the post-modern world that is very important for all of us. In this postmodern age, in the process of breaking all the formalities and rigidities of our modern world that were dividing everything up, people have thrown away the idea of authority, and also of tradition. That's because they have all been hurt by the debris—the leftovers, the broken piece--of our old, stiff authorities from the past. Now that these are all smashed, the postmodern individuals, out of having nothing for them to catch onto--no Brahma Net--and out of the fear and horror which comes from staring into this mess--this emptiness--they are trying to put the old back together frantically, by catching these bits and pieces of ancient cultures, philosophies, and what-have-you, of this old and disintegrating world. They (or we actually) catch these pieces and try to stick them together at random--a little bit from here, a little bit from there--as they see fit. So, they make a new world, a new construct for themselves, but for each individual it's a different thing and it comes from different, disconnected pieces.
And in this kind of atmosphere, each person is afraid for his or for her own ego, for their selves. The level of fear and anquish of the modern human being living in a postmodern world is very, very high. There needs to be a new and more appropriate approach to these people and to this world. And here is where we all need the help of Guanyin. That is the only thing that can pull us out of this tremendous mess and fear that our world is in. As teachers, we must have empathy and see where our poor students and our poor colleagues are and why they are mistrustful of each other and of the world and approach them from a different angle—from the angle that we work for them, not necessarily for us, because we all know that there are many, many Dharma doors and so we should not only find one that works for us, but find their Dharma door if we can.
My practical suggestion for this is to start out small, with something a frightened and an ignorant being can relate to, something that is relevant to their own life, that is not too scary and that is attainable for them. On the human level, that is something to which they can say, "Oh, this is easy. Even a stupid fool like me can do that." If they can start from that point, you can make better human beings out of them. But if you start from a point that is way, way too far, that is not personal, and that is authoritative—if they see authority—then they shy away. It is a little bit like training a wild animal, I would say. But the way to approach and win people's hearts for us as educators is to start very low and take the threat away from anything we say.
At this point I would ask any of you who have any questions to come forth and we can discuss some of your questions and your attitudes and your problems or some good things that you have to say about education. Or any questions you want to ask me about my talk right now.
Don't be shy. You know a Dharma talk in the Buddha Hall should be something we can all participate in, and not just be me—the authority—in this postmodern world, telling you what to do. This is not a good practice. It won't make me a good teacher.
In the postmodern world we are all teachers and we all have to respect each other's authority. That's how people see themselves. Probably many of the people who come here have that attitude, and we have to be aware of that. One of the ways to start is to have the courage to speak up, to say what you think, and to ask the questions that are going through your mind, or not even ask questions, but just if you have an observation, say it.
Question: You have taught extensively in different parts of the world to people of different cultures. Can you speak a little bit about your experience?
Answer: Well, it's hard to say, because I firmly believe that people are all the same wherever you go. They might wear different kinds of clothes and have different color eyes and hair, but in essence they are all the same, and even in how they approach the role of religion they are the same: They are defensive of it, and they think theirs is the best.I can tell you of an experience that was very touching and that happened to me when I was teaching at a women's college in Saudi Arabia. Saudi Arabia is one of the conservative countries that stick to a form. In that sense we could say it is a modern country, because it sticks to its own form. It has a proven system that works, and they do not want that system to progress in any way. I'm not here to judge the system. It has its good and bad aspects, but somehow it does keep the people together. I was running a program for learning foreign languages there, and most of the teachers employed there were Christian. Some of the students were also Christian. Arabs are either Christian, Muslim, or Jewish. These are the three religions there, but the biggest one is definitely Islam. It was approaching Christmas, and a new law came down from the King that everyone has to come to school on Christmas Day—teachers and students. If you look at the principle of that law, it wasn't all that bad. It was their country, and they are for the most part not Christian, so why should they observe a holiday that is not their own, that is imposed on them by the Christians? After all, when they go out into the Christian world, the Christian world forces them to accept Christian holidays and the Muslim holidays are put on the backburner. So the government's policy was: This is a Muslim country, and Christmas is going to be a working day.
Many of the teachers were quite upset, because they wanted to celebrate Christmas. The principals of the school, who were all Arabs, were also upset, and they were very embarrassed by this. This is the ethics that I'm talking about. These were ethical people, and they didn't know what to do. So, they said, "This is the law, and we will get into trouble if we don't follow the law, but we also know that you are good people who are teaching and not taking too much money and who try to help us and make friends with us. We apologize for our government, but we have to follow the law." I talked to the teachers and said, "Some of you are married to Arabs, so your husbands are Muslims. Those of you whose husbands are Muslims and those of you who really don't care whether you are home or not for Christmas, and those of you who can give of yourselves-since Christmas is a day when you should give--come, in order to help out the school. Those of you who don't want to come don't have to come, and we will somehow divide the classes among the ones who are left behind." And that is what happened. Some people came, and some didn't come.
I went to substitute for another teacher, and the minute I walked into the classroom, the students locked the door. I thought, "My goodness, what's going to happen now?"
Then from under their chadors--the black cloaks that the women wear came all kinds of sweets and delicacies that they had made for their teacher (not for me; I was just a substitute) because they knew that she was an American and a Christian and that she liked Christmas, and they wanted her to be happy.
This was such a touching thing. In spite of the law of their country, they wanted to respect their teachers. And I took these things and brought them home to their teacher. It was really a very humbling experience for everybody.
This story is a good example of what ethics is, because it is a case of going beyond the rule. The rule was one thing, but people saw what the principle behind it was, and they were courageous enough to follow that principle.
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