Zen · Kaohsiung, Taiwan
佛光山全球資訊網 首頁 | 繁體中文版 | 簡體中文版 | English | 兒童版 | 交通食宿 | 聯絡我們 | 網站導覽 | 會員登入 佛光新聞 佛光山寺 星雲大師 弘法事業 佛學文庫 專題集錦 數位應用 義工會 --> 佛光山寺聲明啟事 茲有不肖人士假借「星雲大師」之名，販售一筆字贗品或法物護身等不明商品，企圖斂財謀利，籲請大眾辨識詐欺之舉。佛光山星雲大師不會從事販賣行為，凡有損害名譽者，將行法律追訴權，以杜絕弊端，特此聲明。 〔佛光山2026年傳授國際萬佛三壇大戒〕初壇正授 戒子發菩提心廣度有情 「佛光山2026年傳授國際萬佛三壇大戒」4月19日於大雄寶殿初壇正授，在鐘鼓齊鳴聲中，恭迎得戒阿闍黎心保和尚、羯摩阿闍黎慧龍法師、教授阿闍黎心培和尚登壇，為166名戒子授予沙彌十戒、沙彌尼十戒戒法，為邁向圓滿戒法揭開序幕。 正授前一日清早，初壇請戒恭迎三師和尚。心保和尚勉勵戒子：「戒為無上菩提本，應當一心持淨戒。」勉勵戒子以清淨戒法為依止，並引用佛光山開山祖師星雲大師所言：「戒就是不侵犯」，提醒戒子從身口意三業觀照自心，以戒定慧對治貪瞋痴。 心保和尚進一步闡述四念處觀行，說明學習觀照四念處，方能「照見五蘊皆空」，也才能「度一切苦厄」。強調透過觀照五蘊無我，體悟緣起性空，方能離苦得樂，成就解脫智慧。 心保和尚並叮嚀，受戒不僅是形式，更須與諸佛菩薩般若智慧相應，使佛法真正契入心靈，成為修行的重要依靠。當日晚間，新戒於大雄寶殿進行懺摩法會，透過拜願與懺悔，祈請清淨戒法。 19日初壇正授請師，由心保和尚開導，戒子諦聽。三師阿闍黎帶領恭請佛聖，為戒子證盟授戒。新戒懺悔發露罪障，清淨三業，羯摩所問遮難，三番羯磨，三歸三結，得清淨戒體。隨後傳授五衣、七衣、具及應量器（鉢），象徵出家修道的身分與責任。 心保和尚宣說戒相，教囑回向，引用《福田經》指出僧眾具足五淨德，是修道之本，並恭喜新戒
Fo Guang Shan Buddhist Monastic and Lay Training is a meditation teacher training run by Fo Guang Shan Monastery out of Kaohsiung, Taiwan. The program sits inside the Zen stream and trains practitioners who want to teach, not just sit. It carries Fo Guang Shan Order, which signals the kind of oversight a serious applicant looks for. The full track runs Multi-year. In its own words, the program describes itself this way: 佛光山全球資訊網 首頁 | 繁體中文版 | 簡體中文版 | English | 兒童版 | 交通食宿 | 聯絡我們 | 網站導覽 | 會員登入 佛光新聞 佛光山寺 星雲大師 弘法事業 佛學文庫 專題集錦 數位應用 義工會 --> 佛光山寺聲明啟事 茲有不肖人士假借「星雲大師」之名，販售一筆字贗品或法物護身等不明商品，企圖斂財謀利，籲請大眾辨識詐欺之舉。佛光山星雲大師不會從事販賣行為，凡有損害名譽者，將行法律追訴權，以杜絕弊端，特此聲明。 〔佛光山2026年傳授國際萬佛三壇大戒〕初壇正授 戒子發菩提心廣度有情 「佛光山2026年傳授國際萬佛三壇大戒」4月19日於大雄寶殿初壇正授，在鐘鼓齊鳴聲中，恭迎得戒阿闍黎心保和尚、羯摩阿闍黎慧龍法師、教授阿闍黎心培和尚登壇，為166名戒子授予沙彌十戒、沙彌尼十戒戒法，為邁向圓滿戒法揭開序幕。 正授前一日清早，初壇請戒恭迎三師和尚。心保和尚勉勵戒子：「戒為無上菩提本，應當一心持淨戒。」勉勵戒子以清淨戒法為依止，並引用佛光山開山祖師星雲大師所言：「戒就是不侵犯」，提醒戒子從身口意三業觀照自心，以戒定慧對治貪瞋痴。 心保和尚進一步闡述四念處觀行，說明學習觀照四念處，方能「照見五蘊皆空」，也才能「度一切苦厄」。強調透過觀照五蘊無我，體悟緣起性空，方能離苦得. That self-description matters because it tells students what the school cares about before the first session begins. Practice form follows the Zen tradition. That means students work with zazen (seated stillness), kinhin (walking meditation), dokusan (private interview with the teacher), and sesshin (multi-day silent intensive). Source material draws on koan collections, Dogen's Shobogenzo, the Heart Sutra, and chanted services. Authorization comes from a teacher in a recognized lineage, not from an external accrediting body. Format is in-person, which shapes both who can attend and how the bond between teacher and student develops. Zen training assumes a willingness to sit through long stretches of silence and accept correction in person. Tuition sits in the Donation-based / program fees vary band, which places it in context against sibling programs in the same lineage. Anyone weighing the program against a secular MBSR-style track should read the next sections carefully; the texture is different. What separates this program from the wider category is the combination of zen form, the school's own teaching culture, and the specific cohort it draws. Students who do well here tend to share a few things in common. They show up on time, they sit through discomfort without negotiating with it, and they take feedback without flinching. Those traits matter more than prior credentials. The school can teach the form. It can't teach a willingness to keep returning to the cushion when the practice gets boring or hard. The Fo Guang Shan Order marker tells outside organizations that the school operates inside an oversight structure, which can matter when graduates pitch their work to clinics, schools, or corporate clients. Anyone considering Fo Guang Shan Buddhist Monastic and Lay Training should read the school's own pages, talk to current and former students, and where possible sit a short retreat with the lead teacher before committing. Meditation teacher trainings ask for years of practice and significant tuition. The fit between student and lineage matters more than the brochure does. This page collects what's publicly known and frames it inside the wider Zen field, so prospective students can decide where to keep looking.
Curriculum is shaped by the Zen form. Across Multi-year, students work through zazen (seated stillness), kinhin (walking meditation), dokusan (private interview with the teacher), and sesshin (multi-day silent intensive). Reading and study draw on koan collections, Dogen's Shobogenzo, the Heart Sutra, and chanted services. In a in-person container, training tends to alternate sitting practice, group inquiry, written reflection, and supervised teaching attempts. Where the lineage is monastic, the day is set by the monastery bell rather than by a syllabus. Where the program is secular, modules are scheduled and assessed. Either way, students should expect more practice than reading, and more silence than discussion.
Delivery uses in-person sittings, group rituals, and direct teacher access. Cohorts are kept small enough that the lead teacher knows each student's sitting practice by name. Mentorship runs alongside the schedule, not after it; students get feedback on their own teaching attempts before they finish. In the lineage form, practice and teaching authority are inseparable. The teacher watches the student over years and, when the time is right, confirms the student's capacity to lead others. Across Multi-year, the rhythm is built to favor slow integration over fast certification.
Graduates carry authorization from the lineage rather than a secular certificate. Authorization comes from a teacher in a recognized lineage, not from an external accrediting body. Scope of practice is teaching meditation within the lineage form, leading retreats where invited, and offering one-to-one guidance under continued supervision from a senior teacher. Many graduates go on to anchor a local sitting group, host short retreats for newer students, or join the school's faculty in a junior teaching role. A smaller number eventually receive deeper authorization that lets them ordain or transmit to their own students. The path is long and the credential expands over years rather than at a single graduation.
Applicants should already have an established sitting practice and prior sesshin or retreat experience. The school will usually expect a relationship with a teacher in the lineage before formal training begins, plus willingness to follow monastic etiquette during residential periods. Confirm current requirements with the school directly, since intake criteria shift between cohorts and the published page is rarely the full story. Applicants without the listed background can sometimes be accepted on the strength of a teacher's recommendation, but those exceptions are rare.
Compared with curricular Western programs, Zen training trades modules and certificates for sustained sitting and direct teacher contact. Against secular certificates, the trade is real: less paper credential, more teacher relationship. Students should weigh which one their future students will care about. Sibling programs in the same tradition will share most of the form and differ mainly in teacher style, retreat length, and tuition. Prospective students should compare at least two or three programs side by side before committing, since the right fit depends as much on the lead teacher as on the syllabus.
| Location | Kaohsiung, Taiwan |
| Country | Taiwan |
| Tradition | Zen |
| Format | In-person |
| Duration | Multi-year |
| Estimated cost | Donation-based / program fees vary |
| Accreditation | Fo Guang Shan Order |