diff --git a/translate-files/佛教与一带一路/bilingual.dj b/translate-files/佛教与一带一路/bilingual.dj index 257a1b6..c259985 100644 --- a/translate-files/佛教与一带一路/bilingual.dj +++ b/translate-files/佛教与一带一路/bilingual.dj @@ -1,191 +1,245 @@ # 佛教与“一带一路” - +# Buddhism and the Belt and Road Initiative ——2018年秋与中国社科院学部委员魏道儒教授对话 - +---A Dialogue with Professor Wei Daoru, Member of the Chinese Academy of Social Sciences, Autumn 2018 2018年10月30日，举世瞩目的世界佛教论坛在福建莆田召开，全世界的佛教领袖、高僧大德云集于此，就当代佛教和人类社会发展中存在的问题展开讨论。其中，新媒体论坛以“佛教与一带一路”为主题，邀请中国社会科学院学部委员、世界宗教研究所魏道儒教授，与戒幢佛学研究所济群法师对话。两位嘉宾从“感悟佛教、文化性格、西来东渐、信仰实践、和平互鉴”五个方面深入交流，令与会者深受启发。本次对话由北京佛教文化研究所定明法师策划，浙江大学东亚宗教文化研究中心主任孙英刚教授主持。 - +On October 30, 2018, the widely anticipated World Buddhist Forum convened in Putian, Fujian. Buddhist leaders and eminent monks from around the world gathered to discuss pressing issues in contemporary Buddhism and human society. One of the new media forums, themed "Buddhism and the Belt and Road," featured a dialogue between Professor Wei Daoru — Member of the Chinese Academy of Social Sciences (CASS) and research fellow at the Institute of World Religions — and Master Jiqun of the Jiechuang Institute of Buddhist Studies. The two guests explored five dimensions — "understanding Buddhism, cultural character, eastward transmission, faith in practice, and mutual learning for peace" — offering the audience deep inspiration. The dialogue was planned by Master Dingming of the Beijing Buddhist Culture Research Institute and moderated by Professor Sun Yinggang, Director of the Center for East Asian Religious Culture Studies at Zhejiang University. ## 一、对佛教的感悟 - +## I. Encountering Buddhism: Personal Reflections 孙英刚教授：我们知道，佛教在亚洲的兴起与传播，是人类文明史上的大事。佛教从地方性的信仰，飞跃成为世界性的宗教，在人类发展脉络上扮演了非常重要的角色。佛教传入中国后，也成为中华文化不可或缺的组成部分。时至今日，佛教依然在一带一路及各文明体的融合中起着重要作用。这和历史很相似，古代的丝绸之路不仅是一条物质交流之路，同时也是一条信仰之路。 +Prof. Sun Yinggang: As we know, the rise and spread of Buddhism across Asia is a monumental event in human civilization. Buddhism evolved from a local faith into a world religion, playing a profoundly important role in the course of human development. After entering China, Buddhism also became an indispensable component of Chinese culture. To this day, Buddhism continues to play a vital part in the Belt and Road Initiative and the integration of diverse civilizations. This resonates with history: the ancient Silk Road was not only a route for material exchange but also a path of faith. 今天，我们有幸请到两位重量级嘉宾，围绕“佛教和一带一路”的关系，进行较为深入的探讨。两位嘉宾，一位是资深学者魏道儒教授，出生于上世纪五十年代；一位是当代高僧济群法师，出生于上世纪六十年代，他们的个人经历和接触佛教的心得都不同。魏教授是中国社科院学部委员、中国社科院佛教研究中心主任，主编了《世界佛教通史》，这是重要的大部头著作。济群法师是戒幢佛学研究所所长，学修并重的高僧，也对学术倾注了很多精力。两位分别是学界和教界的代表，对这个问题最有发言权。 +Today, we are honored to have two distinguished guests for an in-depth discussion on the relationship between Buddhism and the Belt and Road. One is the veteran scholar Professor Wei Daoru, born in the 1950s; the other is the eminent contemporary monk Master Jiqun, born in the 1960s. Their personal experiences and encounters with Buddhism differ greatly. Professor Wei is a member of the CASS academic committee and Director of the CASS Buddhist Research Center, and chief editor of *A Comprehensive History of World Buddhism*, a major scholarly work. Master Jiqun is the director of the Jiechuang Institute of Buddhist Studies — a monk who emphasizes both study and practice, and who has devoted considerable energy to academic work. As representatives of the academic and monastic communities respectively, they are the most qualified to speak on this topic. 我们先从个人经历谈起。我想代表听众请问：两位是怎么接触到佛教的，对佛法有什么感悟和思考？不论作为研究对象还是信仰来说，相信你们的经历会对大家有所启发。 - +Let us begin with their personal experiences. On behalf of the audience, I would like to ask: How did our two guests first encounter Buddhism, and what insights and reflections has the Dharma brought them? Whether approached as an object of study or as a living faith, I believe their experiences will be illuminating for us all. 魏道儒教授：这个问题在一般场合是问不到的，而且介绍自己也是困难的事。我先把自己接触佛教的经历，简单给大家汇报一下。1981年，我本科四年级时，选修了西北大学历史系高杨教授的“印度古代史”，在学这门课程时接触到了佛教。第二年，我读了他的研究生，研究方向就是“印度古代史”。通过四年的学习，我体会到三点： +Prof. Wei Daoru: This question rarely comes up on ordinary occasions, and introducing oneself is always difficult. Let me briefly share the story of how I encountered Buddhism. In 1981, during my fourth year of undergraduate studies, I took Professor Gao Yang's course "Ancient Indian History" at Northwest University, and it was through this course that I first came into contact with Buddhism. The following year, I became his graduate student, with ancient Indian history as my research direction. Through four years of study, I came to three realizations: 第一，研究印度佛教，如果不懂汉文资料，困难很大。印度佛教从公元前6世纪到公元13世纪，这1800多年中，如果没有汉文记载，许多史实我们根本就不清楚，无法将历史梳理出清晰的脉络，对佛教的许多教义也不知道。 +First, studying Indian Buddhism without Chinese-language sources poses enormous difficulties. Indian Buddhism spans over 1,800 years — from the 6th century BCE to the 13th century CE — and without Chinese records, many historical facts would simply be unknown to us. We would be unable to trace a clear historical outline or understand many of Buddhism's teachings. 第二，佛教产生于印度文化，它所倡导的世界观、人生观、价值观、方法论，它所实践的生活、修行和弘法方式，与中华民族的固有文化有很大区别。如果我们想了解中国佛教，不了解印度文化就会产生困惑。 +Second, Buddhism arose from Indian culture, and the worldview, outlook on life, values, and methodology it advocates, as well as its practices of daily living, cultivation, and Dharma propagation, differ greatly from the indigenous culture of the Chinese people. To understand Chinese Buddhism, one must understand Indian culture; otherwise, confusion is inevitable. 第三，印度佛教在公元13世纪逐渐消亡，成为遥远的过去。如今在整个世界范围内影响人们并产生旺盛生命力的佛教，就其核心和主体内容来说，是中印两种文化在长期、全面、深入的交流互鉴中产生的结晶。不了解中国佛教，很难清楚地认识印度佛教，更无法认识当今的世界佛教。 +Third, Indian Buddhism gradually died out in the 13th century, becoming a distant past. The Buddhism that today influences people worldwide and displays such vigorous vitality is, at its core, the crystallization of a long, thorough, and deep mutual exchange between Chinese and Indian cultures. Without understanding Chinese Buddhism, it is difficult to clearly grasp Indian Buddhism, let alone the Buddhism of the world today. 所以我在1987年报考了世界宗教研究所的博士研究生，学习中国佛教，导师是杜继文和杨曾文两位先生。博士毕业以后，我就留所工作，一直以佛教为自己的专业研究对象，没有左顾右盼，没有瞻前顾后。走到今天，算来已有38年，虽然没做出什么像样的工作，但对佛教有了一些肤浅的认识。 +So in 1987, I applied for the doctoral program at the Institute of World Religions, to study Chinese Buddhism under the guidance of Professors Du Jiwen and Yang Zengwen. After earning my doctorate, I stayed on at the Institute and have devoted myself to Buddhist studies ever since — never wavering, never looking back. To date, it has been thirty-eight years. While I cannot claim to have produced impressive work, I have gained a modest understanding of Buddhism. 在我看来，作为中印文化交流结晶的世界宗教，佛教最大的特点，是有旺盛的生命力，广泛的适应力，能随着历史发展的脚步与时俱进，不断向不同民族和地区发展。尽管我们把佛教看作一种世界宗教，其实在2500多年的历史中，它90%的时间是亚洲宗教，成为世界宗教只有大约200多年的历史。这给我们一个启示：随着人类文明的进步，佛教向外传播的速度正在加快，向外传播的地域更为辽阔，影响的民族不断增加。所以我认为，佛教不仅在今天影响着许多地区和大众，未来也会在构建人类命运共同体的过程中发挥积极作用，拓展更大空间。 - +In my view, as a world religion born of Sino-Indian cultural exchange, Buddhism's greatest feature is its vigorous vitality and broad adaptability — its capacity to advance with the times and continually spread to different peoples and regions. Although we regard Buddhism as a world religion, for over ninety percent of its 2,500-year history it was an Asian religion; it has been a world religion for only about two hundred years. This offers us a revelation: as human civilization progresses, Buddhism's outward transmission is accelerating, its geographical reach is expanding, and the number of peoples it influences is steadily growing. I therefore believe that Buddhism not only affects many regions and communities today, but will also play a positive role in building a shared future for humanity, opening up even broader horizons. 济群法师：我出生在一个佛化家庭，从小受父母影响，十几岁就出家了。1980年到中国佛学院求学，毕业后又在几所佛学院任教至今。40年的出家生活，基本是在修行、教学和弘法中度过。多年的教学生涯，以及弘法中和大众的接触，使我一直关注佛教教育，关注社会问题，关注佛教在当代的健康发展。伴随这些关注，我主要致力于三个重点。 +Master Jiqun: I was born into a Buddhist family. Influenced by my parents from an early age, I became a monk in my teens. In 1980 I enrolled at the Buddhist Academy of China, and after graduating I have taught at several Buddhist academies to this day. My forty years of monastic life have largely been spent in practice, teaching, and Dharma propagation. Through these years of teaching and my contact with the public, I have consistently focused on Buddhist education, social issues, and the healthy development of Buddhism in the contemporary world. These concerns have led me to pursue three main areas of work. 第一，弘扬人生佛教。我看到，每个人都有很多迷惑和烦恼，而佛法是人生的大智慧，可以引导我们解决迷惑，断除烦恼。在弘法过程中，我会针对社会、人生存在的问题，从佛法角度提出，应该怎样看待并对治。其中有关于财富、家庭、幸福、成功等方面的思考，还有面向企业家、艺术家、心理学工作者等不同领域的交流。人生的一切烦恼，都和我们对自身及世界的错误认识有关。如果缺少智慧，认识偏差，问题自然层出不穷。关于这些思考，我做了大量演讲，先后整理成几十本小丛书。 +First, promoting Humanistic Buddhism. I have observed that everyone harbors confusion and afflictions, while the Dharma is the great wisdom of life that can guide us in resolving confusion and eliminating afflictions. In my Dharma work, I address the problems that exist in society and human life, offering a Buddhist perspective on how to understand and remedy them. This includes reflections on wealth, family, happiness, and success, as well as dialogues with entrepreneurs, artists, psychologists, and professionals from other fields. All of life's troubles arise from our mistaken perceptions of ourselves and the world. When wisdom is lacking and our understanding is skewed, problems naturally proliferate. On these topics I have given many lectures, which have been compiled into several dozen booklets. 除了现实问题，生命还有永恒的困惑，包括“我是谁？生从何来，死往何去？人为什么活着？生命的意义是什么”等。这些问题是生而有之的，每个人都存在，区别只在于我们是否意识到。对于这些困惑，如果没有修行体证，是不可能靠自己真正想明白的。很多艺术家、哲学家之所以会走上绝路，正是被此所困扰。虽然他们比普通人对生命有更多思考，但涉及终极问题时，同样看不清真相，找不到意义，从而被虚无的黑洞所吞噬。对此，我也会从佛法的角度提供思考。从这些方面，让我一次又一次体会到佛法的价值。 +Beyond practical concerns, life also poses perennial questions: Who am I? Where do we come from, and where do we go after death? Why are we alive? What is the meaning of life? These questions are innate; everyone has them — the only difference is whether we are aware of them. Without genuine practice and realization, we cannot truly resolve these questions through our own thinking. Many artists and philosophers have met tragic ends precisely because they were tormented by such questions. Although they contemplated life more deeply than ordinary people, when it came to ultimate questions they, too, could not see the truth or find meaning, and were swallowed by the black hole of nihilism. On these matters, I also offer reflections from the Buddhist perspective. Again and again, these experiences have deepened my appreciation for the value of the Dharma. 第二，解决修学问题。作为佛教徒来说，不管出家众还是在家众，都要修学佛法，而不仅仅是信仰就可以了。佛法博大精深，尤其在今天这个资讯高度发达的全球化时代，我们可以接触到的典籍远远超过古人。究竟怎么学？我在几十年的修学过程中发现，佛教虽然法门众多，但共同核心就是解脱道和菩萨道，其中包含五大要素，即皈依、发心、戒律、正见、止观。抓住这些关键，就能快速把握佛法纲要。通过这些探索，我对修行越来越清晰，越来越有信心，同时也希望帮助更多的人明确目标，有次第、有引导、有效果地修学。 +Second, addressing the problem of Buddhist study. As Buddhists — whether monastics or laypeople — we must study and practice the Dharma; mere faith is not enough. The Dharma is profound and vast, and in this highly connected, globalized age, the scriptures available to us vastly exceed what people in the past could access. So how should we study? Through several decades of practice, I have discovered that although Buddhism encompasses many approaches, they share a common core: the Path of Liberation and the Bodhisattva Path, which contain five essential elements — taking refuge, generating bodhicitta, observing precepts, establishing right view, and practicing *śamatha-vipaśyanā* [calm abiding and insight]. By grasping these key points, one can quickly apprehend the essential framework of the Dharma. Through these explorations, my own practice has become increasingly clear and my confidence ever stronger. At the same time, I hope to help more people clarify their goals and engage in practice that is systematic, well-guided, and effective. 第三，思考佛教发展。在五大要素的基础上，我又提出佛教发展需要重视的六大建设，即人生佛教建设、信仰建设、大乘精神建设、大乘解脱道建设、修学次第建设和教制建设。如果我们立足于这些方面来认识并弘扬佛法，佛教一定能健康发展。 +Third, reflecting on the development of Buddhism. Building on the five essential elements, I have proposed six areas of development that Buddhism needs to emphasize: developing Humanistic Buddhism, strengthening faith, cultivating the Mahayana spirit, establishing the Mahayana path of liberation, systematizing the stages of practice, and reforming monastic institutions. If we approach and propagate the Dharma on the basis of these dimensions, Buddhism will surely develop in a healthy way. 这些思考和实践，使我对佛法价值的认识日益深入，对修行及佛教健康发展的方向逐步清晰。作为出家人，我也努力把这样的思考传达出去，希望和大众共同探索，让佛教在当今时代发挥积极作用。 - +Through these reflections and efforts, my understanding of the Dharma's value has steadily deepened, and my vision for practice and Buddhism's healthy development has gradually become clearer. As a monk, I strive to share these reflections and hope to explore together with everyone how Buddhism can play a positive role in the present age. 孙英刚教授：感谢魏教授从自己的学术历程，从佛教研究者的角度，提供了丰富的信息。感谢济法师从个人的信仰体验，从佛教在当今社会发展的角度，进行了深入的探讨。 - +Prof. Sun Yinggang: Thank you, Professor Wei, for sharing such rich insights from your academic journey and from the perspective of a Buddhist researcher. And thank you, Master Jiqun, for your in-depth discussion rooted in personal faith experience and Buddhism's development in contemporary society. ## 二、佛教与人类文明 - +## II. Buddhism and Human Civilization 孙英刚教授：从佛教的发展历程，体现出它是一种世界性宗教。佛教于公元前5世纪兴起于恒河流域，几百年后开始系统传入中国，这个过程在人类历史上非常重要。近代以来，佛教又传入欧美地区，尤其在美国，已成为重要信仰之一。除了宗教信仰，佛教也是哲学体系、文化现象，甚至生活方式。魏教授主编的《世界佛教通史》共15卷，800多万字，耗时8年完成，展现了恢宏的历史图卷，让我们知道，佛教在人类文明史（现在的提法叫“命运共同体”）中，扮演着重要角色。但对这个发源于印度、其后传入东亚、现在走向世界的宗教，我们却有很多误解，以为佛教只是和农业文明连在一起的。实际上，丝绸之路的商贸也和佛教关系密切。希望魏教授从学术的角度谈一谈，在人类发展史上，佛教如何从地方性的信仰发展为世界性的宗教。 - +Prof. Sun Yinggang: The trajectory of Buddhism's development demonstrates its nature as a world religion. Buddhism arose in the 5th century BCE in the Ganges River basin, and after several centuries began to be systematically transmitted to China — a process of immense importance in human history. In modern times, Buddhism has spread to Europe and the Americas, and in the United States in particular, it has become one of the major faiths. Beyond being a religion, Buddhism is also a philosophical system, a cultural phenomenon, and even a way of life. Professor Wei's *A Comprehensive History of World Buddhism*, spanning fifteen volumes and over eight million characters, took eight years to complete and presents a magnificent historical panorama. It shows us that Buddhism has played an important role in the history of human civilization — what we now call "a shared future for humanity." Yet we harbor many misconceptions about this religion that originated in India, spread to East Asia, and is now extending across the globe. Many assume Buddhism is tied exclusively to agrarian civilization. In fact, commerce along the Silk Road was also closely connected with Buddhism. I hope Professor Wei can share, from a scholarly perspective, how Buddhism developed from a local faith into a world religion over the course of human history. 魏道儒教授：佛教从地方宗教发展为亚洲宗教，进而成为世界宗教，是文明传播史上的一个奇迹。其延续时间之长，参与人数之多，影响之广泛，成果之丰硕，在人类历史上是独一无二的。在佛教2500多年的传播过程中，许多国家和民族的信仰者作出了贡献，其中贡献最大、起主导作用、不可替代且具有世界意义的，正是中国。为什么呢？可以从三点来看： +Prof. Wei Daoru: Buddhism's evolution from a local religion to an Asian religion, and then to a world religion, is a miracle in the history of cultural transmission. Its extraordinary duration, the sheer number of participants, the breadth of its influence, and the richness of its fruits are unparalleled in human history. Throughout Buddhism's more than 2,500 years of transmission, believers from many countries and ethnic groups have made contributions — but the greatest, most decisive, irreplaceable, and globally significant contribution came from China. Why? Let me explain from three perspectives: 第一，从佛教用语来看。全世界的佛教有三大语系，即汉语系、藏语系、巴利语系。其中两大语系在中国，且内容远远多于巴利语系。因为后者主要是公元前5世纪到公元1世纪的经论，而汉语系和藏语系的经论，从公元前2世纪一直延续到印度佛教的消亡，从未间断。从这一点就能看到，中国人在保存佛教文化资料方面起到了很大作用。 +First, from the perspective of Buddhist canonical languages. Worldwide, Buddhism comprises three major canonical traditions: the Chinese, Tibetan, and Pali traditions. Two of these reside in China, and their content far exceeds that of the Pali tradition. The latter mainly preserves scriptures from the 5th century BCE to the 1st century CE, whereas the Chinese and Tibetan canons contain scriptures spanning continuously from the 2nd century BCE right through to the decline of Indian Buddhism. This alone demonstrates the immense role the Chinese people have played in preserving Buddhist cultural materials. 第二，从传播过程来看。佛教从西汉传入新疆，直到隋唐的近800年历史中，中国成为当时最大的佛教输入国。自隋唐以后，中国又成为最大的佛教输出国，其延续时间之长、成果之丰硕、参与者之多，也和输入时一样，没有任何国家能与之相比。从这一点，可以看出中国对佛教传播的作用之大。 +Second, from the perspective of the transmission process. Over nearly eight hundred years — from Buddhism's entry into Xinjiang during the Western Han dynasty through to the Sui and Tang dynasties — China was the world's largest importer of Buddhism. From the Sui-Tang period onward, China became the largest exporter of Buddhism, and the duration, richness of outcomes, and number of participants in this export phase were just as unparalleled as during the import phase. No other country can compare. This shows the enormous role China has played in the spread of Buddhism. 第三，从文化贡献来看。早期佛典主要以西域各民族的语言记录，如巴利文、梵文等，译成汉文后，加入以儒家和道家为主的中华文化元素，转化为中国佛教，然后再传到韩国、日本、越南和东南亚其他地区，所以我们把这些地区称为汉文化圈。当佛教输出时，是以佛教为载体的中华文化的整体对外传播，是对接受国在物质文明和精神文明方面的双重贡献。比如他想接受佛教，就要学习汉语。在今天，即使到韩国、日本、越南等地，做法事时还会念汉语，《心经》到哪儿念得都一样，除非他发音不准。这就使汉语成为沟通人神中介的神圣语言，不说汉语，天龙八部都听不懂！ +Third, from the perspective of cultural contribution. Early Buddhist scriptures were primarily recorded in the languages of the Western Regions — Pali, Sanskrit, and so forth. After translation into Chinese, they absorbed elements of Chinese culture, mainly Confucian and Daoist, and were transformed into Chinese Buddhism. They were then transmitted to Korea, Japan, Vietnam, and other parts of Southeast Asia — which is why we refer to these regions as the Sinographic cultural sphere. When Buddhism was exported, it was Chinese culture as a whole, carried by Buddhism as its vessel, that was transmitted — a dual contribution to recipient countries in both material and spiritual dimensions. For example, to receive Buddhism, one had to learn Chinese. Even today, in countries like Korea, Japan, and Vietnam, Buddhist rituals are still chanted in Chinese. The *Heart Sutra* is chanted the same everywhere — allowing for accents, of course. Chinese thus became a sacred language mediating between humans and the divine: if you don't speak Chinese, even the devas, nāgas, and the rest of the eight classes of beings won't understand you! 可见，如果没有中国人在文化传播中的贡献，佛教就不会有如今的内在精神和外在风貌。佛教积淀了几千年，这种智慧跨越时间，跨越民族界限、地域分割，具有永恒的价值。开发这一资源，佛教在未来将有光辉灿烂的前景。 - +As we can see, without the contribution of the Chinese people in cultural transmission, Buddhism would not possess its present inner spirit and outer form. Buddhism has accumulated wisdom over several millennia — wisdom that transcends time, ethnic boundaries, and geographical divisions, possessing eternal value. By drawing on this resource, Buddhism's future will be brilliant. 孙英刚教授：魏教授从学者的角度揭示了中国对佛教发展的贡献。我们知道，早在魏晋南北朝时期，中国已逐渐成为佛教新的世界中心，用感性的话说，中国是佛教的第二故乡。接着我们请济法师谈谈，如何看待佛教西来东渐的意义。 - +Prof. Sun Yinggang: From a scholarly perspective, Professor Wei has illuminated China's contribution to the development of Buddhism. As we know, as early as the Wei, Jin, and Northern and Southern Dynasties period, China was gradually becoming the new world center of Buddhism — in more emotional terms, China is Buddhism's second homeland. Now let us invite Master Jiqun to share his thoughts on the significance of Buddhism's eastward transmission. 济群法师：佛教的西来东渐，通过中国传到日本、韩国乃至整个东南亚，对这些地区的文化产生了深远影响，主要体现在以下三个方面。 +Master Jiqun: Buddhism's journey from west to east — through China to Japan, Korea, and across Southeast Asia — has had a profound influence on the cultures of these regions. This influence can be seen in three main areas. 第一，文化的影响。佛教从印度传入中国等亚洲国家，不仅丰富了这些地区的思想、文化，连语言都深受影响，我们今天用的很多词汇就来自佛教。就中国而言，虽有先秦的诸子百家，但汉魏之后的主流思想是儒释道三家，并对本土的文化、艺术、哲学、民俗等产生了全面影响。佛教的重要地位可见一斑。日本、韩国也是同样，佛教一经传入，迅速成为这些地区的主流思想，全面影响他们的文化生活。 +First, cultural influence. Buddhism's transmission from India to China and other Asian countries not only enriched the thought and culture of these regions but also deeply influenced their very languages; many of the words we use today originated from Buddhism. In the case of China, although the pre-Qin period produced the Hundred Schools of Thought, from the Han-Wei period onward the mainstream intellectual tradition has been the three teachings of Confucianism, Buddhism, and Daoism, which have comprehensively shaped China's indigenous culture, art, philosophy, and folk customs. This speaks to Buddhism's importance. The same holds true for Japan and Korea: once Buddhism arrived, it rapidly became a mainstream current of thought and thoroughly influenced their cultural life. 第二，信仰的提升。传统儒家重视现世，关注怎样成为有德君子，进而成圣成贤，同时也关注如何安邦治国，建设理想社会，但对死亡及生命归宿等终极问题关注不多，所谓“未知生，焉知死”。事实上，活着不仅有现实意义，还有终极价值。前者是大家熟悉的，可一旦开始关注终极问题，就必须有宗教和文化的支持，否则是找不到答案的。整个印度文化所关注的，正是轮回和解脱，即生命如何从过去延续到现在，又如何走向未来。这就让我们认识到生命的长度和深度。所以佛教传入后，虽然经历了南北朝的碰撞，但很快被国人接受，以此提升信仰，在追求现实价值的同时，实现生命的终极价值。很多文人士大夫既是儒者，又是虔诚的佛教徒，儒释道思想在他们身上得到了高度融合。 +Second, the elevation of faith. Traditional Confucianism emphasizes the present life, focusing on how to become a virtuous gentleman and ultimately a sage, as well as how to govern the state and build an ideal society. But it gives relatively little attention to ultimate questions — death and life's final destination — as reflected in the saying, "Not yet understanding life, how can one understand death?" In truth, life possesses not only practical meaning but also ultimate value. The former is familiar to all, but once one begins to ponder ultimate questions, the support of religion and culture becomes essential; without it, no answers can be found. The entire Indian cultural tradition is precisely concerned with *saṃsāra* [cyclic existence] and liberation — that is, how life continues from the past into the present and onward into the future. This reveals the length and depth of life. That is why, although Buddhism encountered resistance during the Northern and Southern Dynasties period, it was soon embraced by the Chinese people. It elevated their faith, enabling them to pursue ultimate value alongside practical concerns. Many literati and scholar-officials were simultaneously Confucians and devout Buddhists; in them, Confucian, Buddhist, and Daoist thought achieved a high degree of integration. 第三，修身养性的作用。每个人在世间有很多困惑烦恼，从而引发焦虑、恐惧、没有安全感等心理疾病。当人生面临这些问题时，如何加以解决？西方心理学是近两百年才出现的，而作为东方心理学的佛教，千百年来始终承担着心理辅导的角色。对普通民众来说，遇到违缘和烦恼时，会到寺院礼佛、诵经、请求开示，获得精神支持。对文人士大夫来说，通过学习佛法，学习大乘的空性思想和菩萨道精神，既能看淡名利、地位、财富等世间利益，还能以出世心做入世事，在入世过程中保有出世的超然。可见，佛教在国人的精神生活中有着不可取代的重要地位。 - +Third, the role of self-cultivation. Everyone encounters confusion and afflictions in the world, leading to anxiety, fear, insecurity, and other psychological disturbances. When life presents these challenges, how do we address them? Western psychology only emerged in the last two centuries, while Buddhism — as an Eastern psychology — has served a counseling role for thousands of years. For ordinary people facing adversity and affliction, visiting temples to pay homage, chant sutras, and seek guidance has long provided spiritual support. For the literati and scholar-officials, studying the Dharma — particularly the Mahayana teachings on emptiness and the spirit of the bodhisattva path — enabled them to see beyond fame, status, and worldly wealth while engaging in worldly affairs with a transcendent mind, preserving an attitude of detachment within engagement. Clearly, Buddhism holds an irreplaceable position in the spiritual life of the Chinese people. ## 三、佛教与中国传统文化 - +## III. Buddhism and Traditional Chinese Culture 孙英刚教授：我们再谈一谈佛教和中国传统文化的关系，或者说，谈一谈中国佛教的文化特点。刚才法师提到，在中华文明的语境中理解，佛教是传统文化的一部分。我们知道，佛教传入中国时，曾有一个恢宏的西行求法运动。几百年间，中国高僧前仆后继，不顾恶劣的自然环境，前往印度求取正法，同时把佛典从梵文等译为汉文。从学术角度看，这本身是文化再造的过程。在佛教传入中国后的发展过程中，不仅形成了新的思想、理念，甚至形成了禅宗这样具有中国特色的新教派，同时和中国传统文化紧密结合。 +Prof. Sun Yinggang: Let us discuss further the relationship between Buddhism and traditional Chinese culture — or, we might say, the cultural characteristics of Chinese Buddhism. As Master Jiqun just mentioned, understood within the context of Chinese civilization, Buddhism is part of traditional culture. We know that when Buddhism entered China, there was a monumental westward movement in search of the Dharma. Over several centuries, Chinese monks, one after another, braved harsh natural conditions and journeyed to India in quest of the true Dharma, while also translating Buddhist texts from Sanskrit and other languages into Chinese. From an academic perspective, this was in itself a process of cultural re-creation. In the course of Buddhism's development after entering China, it not only produced new ideas and concepts but even gave rise to distinctly Chinese schools such as Chan, all while deeply integrating with traditional Chinese culture. 就像法师谈到的，在魏晋南北朝之后，笼统地讲，是儒释道三足鼎立的局面。这不仅表现于外在，更多体现为中国人的心灵结构始终在儒释道框架的影响下，有人总结为“以儒治世，以道养生，以佛治心”。关于这个问题，我们先由济法师来谈一谈。 - +As Master Jiqun noted, broadly speaking, after the Wei, Jin, and Northern and Southern Dynasties, Confucianism, Buddhism, and Daoism formed a tripartite structure. This is not merely an external phenomenon — it is more deeply reflected in the way the Chinese spiritual framework has consistently been shaped by these three teachings. Some describe it as: "Govern the world with Confucianism, nourish the body with Daoism, and cultivate the mind with Buddhism." On this question, let us first invite Master Jiqun to share his thoughts. 济群法师：佛教从印度传入中国，虽然属于外来宗教，但在中国有两千多年历史，对传统文化有着全面、深入的影响。在哲学方面，从魏晋玄学到宋明理学，都渗透着佛教的思想观念。在文学方面，从经论的翻译，到各种文学作品中出现的佛教术语和精神内涵，也体现了佛教的烙印。在艺术方面，我们今天看到的石窟、造像、塔庙等，绝大部分是人们出于信仰营造的。在民俗方面，从语言文字、道德信条到生活习惯，也处处可见佛教的影子。 +Master Jiqun: Although Buddhism originated outside China, it has over two thousand years of history here and has exerted a comprehensive and profound influence on traditional Chinese culture. In philosophy, from Wei-Jin *xuanxue* [Neo-Daoist metaphysics] to Song-Ming Neo-Confucianism, Buddhist ideas are pervasively embedded. In literature, from the translation of scriptures to the presence of Buddhist terminology and spiritual themes in literary works, the imprint of Buddhism is evident. In the arts, the cave temples, statuary, pagodas, and shrines we see today were mostly created out of religious devotion. In folk culture, from language and moral precepts to everyday customs, the presence of Buddhism is everywhere visible. 另一方面，佛教的轮回观和心性论对中国文化具有弥补作用。儒家关心现世，而轮回说是立足于佛陀的修行体证，对“生从何来，死往何去”作出解读，引导我们从过去、现在、未来三世认识生命。如果人死如灯灭的话，很多人会有莫名的焦虑——百年之后是什么？真的什么都不存在了吗？在西园寺举办的“佛教与心理学论坛”上，我们曾就死亡焦虑的主题展开研讨。因为这种焦虑极其普遍，只是程度不同，或暂时没有意识到而已。事实上，死亡是每个人终将面对的现实，是今生最后也最重要的考验。佛教关于轮回和解脱的思想，可以引导我们认识生命真相，正确面对死亡，因为找到究竟归宿而不再焦虑。 +On the other hand, Buddhism's teachings on rebirth and buddha-nature have complemented Chinese culture in essential ways. Confucianism concerns itself with the present life, whereas the doctrine of rebirth — grounded in the Buddha's realized insight — offers an interpretation of "where we come from and where we go after death" and guides us to understand life across the three time periods of past, present, and future. If death were simply the extinction of a lamp, many people would experience a nebulous anxiety: What comes after a hundred years? Does everything truly cease to exist? At the "Buddhism and Psychology Forum" held at Xiyuan Monastery, we once conducted a focused discussion on the theme of death anxiety. This anxiety is remarkably widespread, differing only in degree and in whether one is presently aware of it. In fact, death is the reality every person will ultimately face — the final and most important test of this life. Buddhism's teachings on rebirth and liberation can guide us to recognize the truth of life, face death squarely, and through finding an ultimate refuge, free ourselves from anxiety. 如果说轮回观让生命有了长度，那么心性论就使生命有了深度。儒家思想强调做人，从有德君子到成贤成圣，都离不开心性的基础。如果对心性没有透彻认识，修身养性往往流于表面，是对行为而非本质的改变。所以儒家从宋明理学开始，大量吸收佛教的心性理论。只有从心性入手，才能在根本上改变生命品质。当今社会盛行心理学，而佛法在2000多年的流传过程中，作为心性之学，对解决大众心理问题起到了积极作用。所以西方心理学也在广泛吸收佛教的理论和修行实践，用于心理治疗，以及咨询师本身的心理建设。 +If the rebirth perspective gives life length, then the theory of buddha-nature gives life depth. Confucian thought emphasizes the cultivation of personhood — from becoming a virtuous gentleman to becoming a sage — all of which depends on the foundation of innate nature. Without a thorough understanding of this nature, self-cultivation often remains superficial, modifying outward behavior rather than transforming the essence. It is for this reason that Confucianism, from Song-Ming Neo-Confucianism onward, extensively absorbed Buddhist theories of mind-nature. Only by working from the level of mind-nature can the quality of life be fundamentally transformed. In contemporary society, psychology holds great sway, yet the Dharma, over its more than two-thousand-year transmission, has functioned as a science of mind and nature, playing a positive role in addressing people's psychological problems. This is why Western psychology, too, is now broadly absorbing Buddhist theory and contemplative practices for use in psychotherapy and in the mental well-being of therapists themselves. 至于中国佛教的特点，我们知道，印度佛教主要有声闻解脱道，和以中观、唯识、如来藏为代表的大乘菩萨道思想，后者是传入中国的重点。大量佛经译为汉文后，祖师们根据对经典的学修、理解和实践，形成天台、华严等八大宗派，以及本宗特有的理论体系。如华严宗的四法界、六相、十玄门，天台宗的一心三观、三谛圆融、一念三千，都是祖师根据原典作出的诠释。 +As for the distinctive features of Chinese Buddhism, we know that Indian Buddhism mainly comprises the *śrāvaka* path of liberation and the Mahayana bodhisattva path represented by Madhyamaka, Yogācāra, and *tathāgatagarbha* thought — the latter being the focus of transmission to China. After large numbers of Buddhist scriptures were translated into Chinese, the patriarchs, based on their study, practice, understanding, and realization of these texts, established eight major schools — including Tiantai and Huayan — each with its own distinctive doctrinal system. For example, Huayan's Four Dharma Realms, Six Characteristics, and Ten Mysterious Gates, and Tiantai's Threefold Contemplation in One Mind, Threefold Truth in Perfect Harmony, and Three Thousand Realms in a Single Thought — all are interpretive frameworks developed by the patriarchs from the original scriptures. 中国佛教特别强调圆顿，如最具中国特色的禅宗，就是立足佛法的最高见地建立修行，给我们提供了简明、直接的修行方式，所谓“直指人心，见性成佛”。在表现方式上，摆脱了传统经教中哲学化的术语、理论、概念，直接立足于生活，在穿衣吃饭、待人接物中修行，以“不立文字，教外别传”，在宗派佛教中独树一帜。而在中国影响最大、信众最多的净土宗，修行方式也很直接，以“三根普被，利钝全收”而广受欢迎。在这种直接中，蕴含着华严、天台、禅宗的理论，具备融摄的特点。 +Chinese Buddhism places special emphasis on perfect and sudden awakening. Chan, the school most distinctly Chinese in character, establishes its practice on the highest view of the Dharma and offers us a concise, direct mode of practice: "directly pointing to the human mind, seeing one's true nature and attaining buddhahood." In its mode of expression, it casts off the philosophical terminology, theories, and concepts of traditional scriptural study, rooting practice directly in daily life — in putting on clothes, eating meals, and interacting with others. With its principle of "not establishing words and letters, a special transmission outside the teachings," it stands unique among the Buddhist schools. Meanwhile, Pure Land — the school with the widest influence and largest following in China — also offers a remarkably direct mode of practice, widely embraced for being "accessible to practitioners of all capacities, embracing both keen and dull." Within this directness, the theories of Huayan, Tiantai, and Chan are embedded, embodying a quality of inclusive synthesis. 总之，中国佛教在理论和实修方面，与南传、藏传有所不同，是在本土文化基础上发展出的、具有中国特色的宗派佛教。此后，这些宗派又传到日本、韩国等地，对整个东南亚产生了很大影响。 - +In sum, Chinese Buddhism differs from the Theravāda and Tibetan traditions in both theory and practice. It is a school-based Buddhism that developed on the foundation of indigenous Chinese culture and possesses distinctly Chinese characteristics. These schools were subsequently transmitted to Japan, Korea, and beyond, exerting tremendous influence across Southeast Asia. 孙英刚教授：济法师曾主讲相关课程，并出版有《佛教与中国传统文化》，对这个问题很有感悟。现在我们请魏教授从学者的角度，谈谈佛教和中国传统文化的关系，以及对中国传统文化的贡献。 - +Prof. Sun Yinggang: Master Jiqun has previously given lecture series on this topic and published *Buddhism and Traditional Chinese Culture*, so he is deeply conversant with these questions. Now let us invite Professor Wei to discuss, from a scholarly perspective, the relationship between Buddhism and traditional Chinese culture, and Buddhism's contributions to that culture. 魏道儒教授：佛教和中国传统文化的关系，可以从三个方面来认识。 +Prof. Wei Daoru: The relationship between Buddhism and traditional Chinese culture can be understood from three angles. 第一，中国固有文化对佛教的影响。大家知道，中华文化自古以来就有海纳百川的特性，不拒绝外来文化，并以宽广的胸怀吸收，使得中华文化博大精深，生生不息。但中国固有文化吸收外来文化并不是照单全收，而是有所选择，经过去芜存菁、去伪存真的过程，对佛教也不例外。为适应中国社会，佛教在思想、教义、制度等方面发生了变化，成为有中国特色的宗教。这个过程就是“佛教的中国化”。如果要一一列举中华文化对佛教有哪些影响，总有列举不完全的感觉，因为这是一个全覆盖的过程，是儒家、道家、诸子百家对佛教的全面影响，涉及方方面面。 +First, the influence of indigenous Chinese culture on Buddhism. As we all know, Chinese culture has always been characterized by its capacity to embrace diverse streams — like the ocean receiving a hundred rivers. It does not reject foreign cultures but absorbs them with an open and broad spirit, thereby becoming vast, profound, and endlessly vital. Yet indigenous Chinese culture does not absorb foreign influences indiscriminately; it exercises selectivity, going through a process of discarding the dross and preserving the essence, of winnowing the false from the true — and Buddhism was no exception. To adapt to Chinese society, Buddhism underwent changes in thought, doctrine, and institutions, becoming a religion with Chinese characteristics. This process is what we call the Sinification of Buddhism. If one were to enumerate every way in which Chinese culture has influenced Buddhism, the list would feel endless, because this is a process of total permeation — the comprehensive influence of Confucianism, Daoism, and the Hundred Schools on Buddhism, touching every dimension. 第二，佛教对中国固有文化的影响。习近平主席2014年3月27日在联合国教科文组织总部的讲话中说：“中国特色的佛教文化，给中国人的宗教信仰、哲学理念、文学艺术、礼仪习俗等留下了深刻影响。”其中最重要的是前两项，即宗教信仰和哲学理念，属于精神活动。当佛教影响到国人的精神领域时，那么在精神支配下的任何活动，包括一切物质文明和精神文明的产品，都会被打上佛教的烙印。也就是说，佛教对中华文化的影响同样是全方位、全覆盖的。我们可以列举政治、经济、文化、艺术、绘画、书法等，仍有列举不完的感觉。 +Second, Buddhism's influence on indigenous Chinese culture. In his speech at UNESCO Headquarters on March 27, 2014, President Xi Jinping stated: "Buddhism with Chinese characteristics has left a deep imprint on the religious beliefs, philosophical concepts, literary arts, and ritual customs of the Chinese people." The most important of these are the first two — religious belief and philosophical ideas — which belong to the realm of spiritual activity. When Buddhism influenced the spiritual domain of the Chinese people, then all activities guided by the spirit, including every product of material and spiritual civilization, would bear the mark of Buddhism. That is to say, Buddhism's influence on Chinese culture is equally all-encompassing and total. We could list politics, economics, culture, art, painting, calligraphy, and more — and still feel the list goes on forever. 在学术上，从先秦诸子、两汉经学、魏晋玄学，经南北朝发展为隋唐佛学，此后再出现宋明理学等，都是儒释道的不断融合。也就是说，魏晋之后，中国的任何精神产品都会打上佛教烙印。可见，佛教已是中华文化的有机组成部分，其影响已成为中华文化的基因，而基因是可以代代相传的。 +Academically, from the pre-Qin philosophers, through Han dynasty classical studies and Wei-Jin *xuanxue*, the Northern and Southern Dynasties gave rise to Sui-Tang Buddhist studies, which in turn were followed by Song-Ming Neo-Confucianism — all representing the continuous integration of Confucianism, Buddhism, and Daoism. That is to say, after the Wei-Jin period, every Chinese intellectual product bears the imprint of Buddhism. We can see that Buddhism has become an organic component of Chinese culture, its influence having become part of the cultural DNA — and DNA can be transmitted from generation to generation. 刚才法师说，佛教对中国影响最大的是业报轮回，信不信佛的都知道。为什么它有这么大影响？与印度文化和中华文化的不同生死观有关。在佛教到来之前，国人的生死观可以用八个字概括——“生必有死，死不更生”。死后就没有再生，所谓“人生一世，草木一秋”。而佛教的生死观也是八个字，前面一样，但后四个字变成“死必有生”。它把生死变成一种生命体在地点上分开、时间上重合的过程。在这种生死观的基础上，建立了佛教的修行解脱体系。中国没有这样的生死观，也就没有相应的修行解脱体系。佛教的传入，丰富了国人对生死的认识，同时在世界观、人生观、价值观、方法论上产生了变化。当然这一生死观并不是佛教独有的，在印度其他宗教中同样存在。 +Master Jiqun just mentioned that Buddhism's greatest influence on China lies in the concept of karma and rebirth — even those who do not believe in Buddhism are familiar with it. Why has this idea had such broad impact? It relates to the different views of life and death in Indian and Chinese cultures. Before the arrival of Buddhism, the Chinese view of life and death could be summed up in eight characters: "Birth is inevitably followed by death; after death, there is no rebirth." Death brought an absolute end — as the saying goes, "A person lives but one lifetime, as grass and trees last but one autumn." Buddhism's view of life and death is also captured in eight characters: the first four are the same, but the last four become "after death, there is certainly rebirth." Buddhism transforms life and death into a process in which the living being is separated spatially and reconstituted temporally. On the foundation of this view of life and death, Buddhism established its system of practice and liberation. China lacked such a perspective, and thus lacked a corresponding system of practice and liberation. Buddhism's introduction enriched the Chinese understanding of life and death, while also transforming their worldview, outlook on life, values, and methodology. Of course, this view of life and death is not unique to Buddhism — it also exists in other Indian religions. 第三，佛教和中国固有文化的关系。在历史长河中可以看到，从佛教开始传入到南北朝是融合期，甚至有过剧烈的冲突。隋唐以后冲突逐渐退居其次，相互学习成了主要方向，形成三教鼎立的局面。从宋代到清代，佛教和中华文化就形成一荣俱荣、一损俱损的局面。只要批其中一个，一定会批另一个，关于此，年龄稍大的人应该都有感受。到最后，佛教和中国固有文化就形成你中有我、我中有你的关系，可谓生死相依。 - +Third, the relationship between Buddhism and indigenous Chinese culture. Over the long course of history, we can see that from Buddhism's initial entry through the Northern and Southern Dynasties was a period of integration, at times even marked by intense conflict. After the Sui and Tang, conflict gradually receded into the background, and mutual learning became the dominant direction, resulting in the tripartite structure of the three teachings. From the Song through the Qing dynasties, Buddhism and Chinese culture formed a relationship where they thrived together and suffered together: to criticize one was inevitably to criticize the other — something those of us who are older can attest to. Ultimately, Buddhism and indigenous Chinese culture developed a relationship of mutual interpenetration — you within me, me within you — one could say they are bound together in life and death. ## 四、佛教与当代社会 - +## IV. Buddhism and Contemporary Society 孙英刚教授：两位嘉宾都已提到佛教与心灵、社会道德的关系，接下来再回到信仰实践的层面。通常认为，法律、道德、信仰是社会的三大基石。其中，法律是世间共处的规约，道德是社会良知的意识形态，而信仰是对人生的终极追求。 +Prof. Sun Yinggang: Both of our guests have touched on the relationship between Buddhism and the mind, and between Buddhism and social morality. Let us now return to the level of faith in practice. It is commonly said that law, morality, and faith are the three cornerstones of society. Among them, law is the shared code of conduct for living together in the world; morality is the ideological expression of social conscience; and faith is the ultimate pursuit of human life. 佛教传入中国，对整个文化和社会体系的影响很大。直到今天，依然影响着大众的世界观、人生观、生死观。我们也看到，不论过去还是现在，佛教都被社会大众赋予期望，认为佛教可以作为传统文化的载体，把社会带向和谐、美好的方向。现在社会上的戾气很重，我们想知道，在道德提升、心灵体验，及引导大众尊重生命、彼此善待等方面，佛教能扮演什么样的角色？ - +Buddhism's introduction to China has had an enormous impact on the entire cultural and social fabric. To this day, it continues to influence how people view the world, human life, and death. We also see that Buddhist practitioners, both past and present, are looked upon with hope by the broader society — as carriers of traditional culture capable of guiding society toward harmony and goodness. Yet today, there is considerable hostility in society. We want to understand: in terms of moral elevation, spiritual experience, and guiding people to respect life and treat one another with kindness, what role can Buddhism play? 济群法师：在今天这个时代，很多人没有敬畏心，急功近利，甚至以利益最大化作为人生追求，为牟利不择手段，不惧犯罪。这在很大程度上和缺乏信仰有关。 +Master Jiqun: In our present age, many people lack a sense of reverence. They seek quick success and instant gain, even making the maximization of profit their life's sole pursuit — stopping at nothing for gain, unafraid even of crime. To a great extent, this is connected with the absence of faith. 如何建立敬畏心？需要引导人们思考终极问题，不仅看到这一生，看到眼前利益，还要关注生命的未来。在无尽轮回中，今生几十年是非常短暂的，即便现在富甲天下，一口气不来，这些财富和你有什么关系？如果缺少对终极价值的关怀，我们是看不到生命意义的。有些人事业做得很大，很风光，有一天突然面临死亡，想到这些对他毫无意义，什么都抓不住，就会茫然不知所措。 +How do we foster reverence? We need to guide people to reflect on ultimate questions — not only to see this one lifetime and its immediate benefits but also to care about the future of life. Across endless cycles of *saṃsāra*, the few decades of our present life are exceedingly brief. Even if you possess wealth beyond measure, once your breath stops, what does that wealth have to do with you? Without concern for ultimate value, we cannot perceive the meaning of life. Some people build vast enterprises and enjoy great prestige, yet one day they suddenly confront death and realize that none of it has any meaning — that they can hold on to nothing — and they are thrown into bewildered helplessness. 只有通过对终极问题的思考，才能看到生命的有限性和无限性。在当下这短短一生中，还蕴含着无限。当生命走到终点，名利财富分毫都带不走，但造作的业力将生生世世伴随我们，决定未来走向。所以人不能仅仅为现实利益活着，还要为究竟意义努力。佛教所说的因果思想，贯穿生命的过去、现在、未来，所谓“善有乐报，恶有苦报，不是不报，时候未到”。当我们有了这些思考，就知道该舍弃什么，选择什么，而不是任意妄为了。另一方面，也能由此看到生命的差别，对有德者见贤思齐。 +Only through contemplating ultimate questions can we perceive both the finitude and the infinity of life. Within this brief present life, boundlessness is implicit. When life reaches its end, fame, fortune, and possessions cannot be taken with us in the slightest measure — but the karma we have created will accompany us life after life, determining our future course. Therefore, one cannot live solely for immediate gain; one must also strive toward ultimate meaning. The Buddhist teaching on cause and effect spans the past, present, and future of life — as the saying goes: "Good deeds bring joyful results; evil deeds bring painful results. It is not that there are no results — the time has simply not yet arrived." When we internalize these reflections, we know what to relinquish and what to choose, rather than acting willfully. Furthermore, through this understanding we can perceive the differences among beings and, seeing those with virtue, aspire to emulate them. 那么，如何让人与人的关系更和谐？西方哲学是二元论，人与人、人与世界是彼此对立的。在东方哲学中，印度婆罗门教提出梵我一如，中国儒家倡导天人合一，都是相融而非对立的关系。而佛法依正不二的思想，则从空性、觉性的层面指出，一切众生和天地万物在本质上是一体的。当我们建立这样的认识，自然会减少人与人之间的对立。此外，佛教还从缘起的理论说明，在无尽轮回中，一切众生都曾有过父母、兄弟、姐妹的关系，是相互关联的。如果我们建立这样的认识，自然会善待他人。 +So, how do we make human relationships more harmonious? Western philosophy is dualistic: the self and others, the self and the world, stand opposed. In Eastern philosophy, the Indian Brahmanical tradition proposes the identity of *Brahman* and *Ātman*, while Confucianism advocates the unity of Heaven and humanity — both are visions of integration, not opposition. The Buddhist principle of the non-duality of self and environment goes further: from the perspective of emptiness and awakened nature, it reveals that all sentient beings and the entire universe are fundamentally one. When we establish this understanding, the sense of opposition between self and other naturally diminishes. In addition, through the theory of dependent origination, Buddhism explains that across endless cycles of rebirth, all sentient beings have at some time been our parents, siblings, and kin — we are all interconnected. When we deeply realize this, we will naturally treat others with kindness. 儒家伦理是建立在仁爱基础上，倡导“仁者爱人”，让我们从爱身边的人开始，进而扩大到所有人。佛法所说的大慈大悲，更教导我们关爱一切众生，而不仅仅是人类。这些都是帮助我们开启并建立良性的生命品质，让内心更健康，让人生更幸福。爱和慈悲的缺失，在很大程度上，是因为我们认识不到这些品质蕴含的价值。这就需要从观念上引导，让大家看到，爱和慈悲不仅对自己有益，当它传递出去，当越来越多的人有爱心，有慈悲，就能减少人与人之间的对立，消除冲突和矛盾，使社会更加和谐。 - +Confucian ethics rests on the foundation of *ren* [humaneness, benevolence], advocating that "the humane person loves others" — beginning with those close to us and gradually extending outward to embrace all people. The great loving-kindness and great compassion taught in the Dharma go further, teaching us to care for all sentient beings, not merely human beings. All of these teachings help us to unlock and establish wholesome qualities of being, making our minds healthier and our lives happier. The absence of love and compassion is, to a great extent, due to our failure to recognize the value inherent in these qualities. This requires guiding people at the level of understanding — helping everyone see that love and compassion are not only beneficial to oneself, but also, when transmitted outward, when more and more people embody love and compassion, can reduce hostility between people, eliminate conflict and friction, and make society more harmonious. 魏道儒教授：刚才济法师谈到佛教倡导的伦理道德，强调了信仰的重要性，这点非常重要。我现在要谈的和法师不重复。我认为佛教有旺盛的生命力，它的广泛适应性还在于，在信仰领域外，对社会大众有积极的影响、宝贵的价值。 +Prof. Wei Daoru: Master Jiqun has just spoken of the ethical principles championed by Buddhism and underscored the importance of faith — this is a crucial point. What I wish to say now will not repeat his remarks. I believe that Buddhism possesses vigorous vitality and broad adaptability also because, beyond the sphere of faith, it exercises a positive influence and holds precious value for society at large. 回顾历史可以看到，佛教传入中国后，经历了再创造的过程。中国信仰者撰写了新经典，倡导了新教义，建立了新宗派，打造了新圣地，创造了新艺术，推出了新造像。以最后一点来说，我们现在看到的弥勒佛，就是在印度原有的弥勒经典的叙述基础上，加入更多国人追寻和重视的真善美的成分，强调乐观、豁达、和平、友好，宣扬对现实社会的热爱，对美好未来的期盼。其中蕴含的精神内容，是可以大力弘扬的。 +Looking back through history, we see that after Buddhism entered China, it underwent a process of re-creation. Chinese believers composed new scriptures, promoted new doctrines, established new schools, built new sacred sites, created new art, and introduced new iconography. Take this last point as an example: the Maitreya Buddha we see today builds on the narrative foundation of the original Indian Maitreya sutras but incorporates additional elements of truth, goodness, and beauty that the Chinese people have long cherished and pursued — emphasizing optimism, open-mindedness, peace, and goodwill, celebrating love for the present world and hope for a bright future. The spiritual substance contained therein is something we can vigorously promote. 在现代社会，随着科技的发展，经济的繁荣，人们的生活水平不断提高。甚至有人说，过去人们不敢预见100年后会怎样，现在我们不敢预见20年后会怎样，可见科技和经济发展之快。特别是近一个世纪以来，科技对人类社会的推动力远远大于过去，在这样的背景下，人们的精神更需要营养。 +In modern society, with advancing technology and economic prosperity, living standards continue to rise. Some even say that in the past, people dared not predict what the world would be like a hundred years hence, while today we dare not predict twenty years ahead — such is the rapid pace of scientific and economic development. Particularly over the past century, science and technology have propelled human society forward with far greater force than ever before. Against this backdrop, people's spiritual lives need nourishment all the more. 千百年来，不知多少人通过佛教解决了人生困惑，找到了解脱智慧，汲取了知识学问，抚慰了心灵创伤。这样的例子非常多。在这些方面，佛教发挥作用的空间将越来越大。比如现在人心态不好，在处理人际关系时，很容易萌发“羡慕、嫉妒、恨”。看到对方生意做得好，工作有成绩，所得利益多，不论熟人还是陌生人，就觉得他是不是走后门了，是不是不干好事弄来的。事实上，羡慕、嫉妒、恨是让自己受害。如果我们从佛教的智慧宝库中吸取一点营养，把羡慕、嫉妒、恨转变为慈悲喜舍，也不要求多高深，就是看见别人得到利益时，无条件地为他高兴，为他喝彩。这样做的话，对他人有好处，对自己有好处，对整个社会也有好处。 +Over the centuries, countless people have found through Buddhism the resolution of life's confusions, the wisdom of liberation, the nourishment of knowledge, and the healing of spiritual wounds. There are countless such examples. In these areas, Buddhism's scope for constructive impact will only continue to expand. Take, for instance, the unhealthy mindsets prevalent today: in navigating interpersonal relationships, people readily fall into "envy, jealousy, and resentment." When they see someone else's business thriving, work yielding success, or benefits accruing — whether the person is an acquaintance or a stranger — they immediately suspect that person got ahead through backdoor connections or shady dealings. In truth, envy, jealousy, and resentment harm only oneself. If we draw even a little nourishment from the treasury of Buddhist wisdom and transform envy, jealousy, and resentment into the four immeasurables — kindness, compassion, joy, and equanimity — nothing lofty is required: simply, when we see others prosper, to feel unconditional happiness for them and to cheer them on. Doing so benefits others, benefits oneself, and benefits society as a whole. 关于佛教在当今社会起到的积极作用，我们回顾过去，就能得到新的精神资源，树立对传统文化的自信，对本民族文化的自尊，使古老的宗教文化和伦理道德焕发出新生命。同时我们还要让佛教与现代伦理道德相结合，创造出中华民族新的精神境界。在整个人类历史上，只有中华民族的文化，历经五千年生生不息，特点正在于此。在未来，佛教也将与时俱进，焕发出新的活力。 - +As for the positive role Buddhism plays in today's society: by looking to the past, we can draw forth new spiritual resources, build confidence in traditional culture and self-respect for our own cultural heritage, and bring new life to ancient religious culture and ethical values. At the same time, we must integrate Buddhism with modern ethics to create a new spiritual landscape for the Chinese people. In the entire history of humankind, Chinese civilization is the only one to have flourished continuously for five thousand years, and this very quality is its defining feature. In the future, Buddhism too will advance with the times and display renewed vitality. ## 五、佛教与一带一路 - +## V. Buddhism and the Belt and Road 孙英刚教授：我们现在回到主题——一带一路，文化互鉴。关于佛教的传播，有些历史研究者认为，佛教从20世纪开始的传播，几乎等同于一次全球化运动。它传播的宗教理念、艺术形式，包括对社会道德、意识形态的影响，是被很多文明体一起接受的。中国历史上也有类似情况，比如隋朝统一时，南北方经过300年的分裂，文化差异很大，但佛教是双方都能接受的，所以在国家巩固统一时，佛教扮演了非常重要的角色。 +Prof. Sun Yinggang: Let us now return to our central theme — the Belt and Road, and mutual learning among civilizations. Regarding the spread of Buddhism, some historical researchers hold that Buddhism's transmission from the twentieth century onward has been tantamount to a globalization movement. The religious ideas and artistic forms it has transmitted — including its influence on social morality and ideology — have been embraced by many civilizations simultaneously. Chinese history contains similar examples: when the Sui dynasty reunified the country, after three centuries of division between north and south, the cultural differences were vast, yet Buddhism was something both sides could accept. Thus, in consolidating national unity, Buddhism played a critically important role. 我们现在提倡的一带一路，或者说命运共同体，历史上已经有过活生生的例子。在东亚，如日本、朝鲜半岛，佛教是这些国家重要的文化组成部分。就像共同的语言，大家都能说上话，都能互相理解。随着在欧美的传播，佛教更具有世界宗教的性质。关于这个主轴问题，我们先请济法师从信仰的角度，谈谈自己的观察和感想：在建立命运共同体、推进一带一路的过程中，佛教扮演着什么角色？ - +The Belt and Road Initiative we are now advancing — or, we might say, the shared future for humanity — has vivid historical precedents. In East Asia, in countries such as Japan and on the Korean peninsula, Buddhism is a significant component of national culture. It is like a shared language through which everyone can connect and understand one another. As Buddhism spreads through Europe and the Americas, it increasingly takes on the character of a world religion. On this central theme, let us first invite Master Jiqun to share, from the perspective of faith, his observations and reflections: In building a shared future for humanity and advancing the Belt and Road, what role does Buddhism play? 济群法师：本次论坛总的主题是“交流互鉴，中道圆融”，各语系佛弟子在一起，探讨佛教在当今时代如何健康发展，如何发挥自身作用，造福社会。这样的交流意义重大。中道不是折中，而是平等客观的如实之道，不带偏见，不固执己见，也不固步自封，代表佛法最重要的智慧。 +Master Jiqun: The overarching theme of this forum is "Mutual Exchange and Learning, the Middle Way and Perfect Harmony." Buddhist disciples from all canonical traditions have gathered to explore how Buddhism can develop healthily in today's world and how it can fulfill its role in benefiting society. Such dialogue is profoundly meaningful. The Middle Way is not about compromise; it is the way of equanimous, objective truth — free from bias, free from rigid attachment to one's own views, free from complacency. It represents the most important wisdom of the Dharma. 佛教在2500多年的传承过程中，伴随一带一路，从印度传到中国和东南亚各地，并逐步走向世界，在人类文明史上扮演了重要角色。在今天这个时代，佛教将承担更为重要的作用。16世纪以来，基本是西方物质文明在主导世界，带来的问题日益突出。一方面，随着物欲的膨胀，人对自我的迷失日益加深，看不清生命的真正需求；另一方面，随着人工智能的出现，人们只关心科技的优化，却忽略对自我的提升。 +Over its 2,500 years of transmission, Buddhism has traveled along what we now call the Belt and Road, spreading from India to China and across Southeast Asia, and gradually extending across the globe. It has played a major role in the history of human civilization. In our present era, Buddhism will shoulder an even more significant role. Since the sixteenth century, Western material civilization has largely dominated the world, and the problems this has engendered are becoming increasingly acute. On one hand, as material desires swell, people's sense of self has become ever more obscured; they can no longer see clearly what life truly needs. On the other hand, with the advent of artificial intelligence, people focus only on optimizing technology while neglecting the cultivation of the self. 在人工智能飞速发展的今天，我们的心态、人格、心理健康并没有得到完善。事实上，心理疾病已成为日益普遍的时代病。而伴随人类的贪婪和欲望，又带来社会和生态环境等各种问题。所以很多人对人工智能心生恐慌，担心被它所取代。从另一个角度说，如果科技越来越发达，但使用工具者缺乏健康的心态、健全的人格，世界势必危机四伏。 +In this age of rapid AI development, our mental attitudes, our character, and our psychological well-being remain far from perfect. In fact, psychological illness has become an increasingly prevalent malady of our time. And humanity's greed and craving in turn give rise to a host of social and ecological problems. This is why many people feel a sense of panic about AI, fearing they will be replaced. From another angle: if technology grows ever more advanced, but those who wield these tools lack healthy minds and sound character, the world will be fraught with latent dangers. 怎样才能发挥人类优势，在人工智能时代立于不败之地？东方文化为我们提供了智慧引导。从儒家重视的修身养性，到佛法倡导的明心见性，都是帮助我们认识自己，而不是在物欲中迷失。认识自己是哲学的重要课题，在这方面，佛法不仅有系统的理论，还有完整的修行方法。从某种意义上说，生命也是一个产品。我们要成为更美好的自己，必须对心性有透彻的认识，知道人性中有哪些不善的力量，又该如何消除；同时更要看到，如何开发生命中的良性力量，造就高尚的人格和生命品质。生命是可以通过选择加以改造的，而佛法正是为我们提供改造的智慧和方法。 +How can we bring humanity's strengths into full play and hold our ground in the age of artificial intelligence? Eastern culture offers us wise guidance. From the Confucian emphasis on self-cultivation to the Buddhist teaching of illuminating the mind and seeing one's true nature — both are about helping us know ourselves, rather than lose ourselves in material desire. Knowing oneself is a foundational question in philosophy, and in this regard, the Dharma offers not only a systematic body of theory but also a complete methodology of practice. In a sense, life itself is a product. To become a better version of ourselves, we must thoroughly understand the nature of the mind — to recognize what unwholesome forces exist within human nature and how to eliminate them, and at the same time, to see how to unlock the wholesome forces within and forge a noble character and quality of being. Life can be transformed through conscious choice, and the Dharma provides precisely the wisdom and methods for such transformation. “一带一路”是构建人类命运共同体的实践，给各国民众带来了丰富的物质生活。与此同时，我们还要发挥东方文化的长处，为世界提供精神养分。在这些方面，佛教有着取之不尽的智慧，既有对现实人生的指导，也有对终极问题的探讨，是西方文化无法替代的。 - +The Belt and Road Initiative is a practical endeavor in building a shared future for humanity, bringing rich material benefits to people of many nations. At the same time, we must also bring into play the strengths of Eastern culture and offer spiritual nourishment to the world. In this respect, Buddhism possesses inexhaustible wisdom — guidance for practical human life as well as exploration of ultimate questions — which Western culture cannot substitute for. 孙英刚教授：现在请魏教授从学术的角度谈一谈，佛教在建立人类命运共同体、促进各文明体的交流、一带一路的推动等方面，在历史上有哪些经验可以借鉴，对现在又有什么样的观察和思考？ - +Prof. Sun Yinggang: Now let us invite Professor Wei to discuss, from an academic standpoint: In building a shared future for humanity, promoting exchange among civilizations, and advancing the Belt and Road, what historical lessons can Buddhism offer, and what observations and reflections does he have for the present? 魏道儒教授：在构建人类命运共同体和一带一路的建设过程中，佛教扮演着重要角色，可以从三点来概括。 +Prof. Wei Daoru: In building a shared future for humanity and advancing the Belt and Road, Buddhism plays a vital role. This can be summarized in three points. 第一，要做维护和平的使者。佛教在2500多年的发展和传播过程中，始终体现出和平的形象，这是其他宗教没有的独特性，今后要继续发扬。 +First, Buddhism must serve as an ambassador for peace. Throughout more than 2,500 years of development and transmission, Buddhism has consistently embodied the image of peace — a unique characteristic not found in other religions — and must continue to uphold this in the future. 第二，要做增进友谊的桥梁，增进不同地区、国家、民族的相互认识和相互理解。在佛教史上，许多有成就的代表人物都是这样做的。 +Second, it must serve as a bridge for building friendship — enhancing mutual understanding and recognition among different regions, nations, and ethnic groups. Throughout Buddhist history, many accomplished figures have done precisely this. 第三，要做坚守信仰的表率。自古以来，不论哪个国家的佛教高僧，都是坚守信仰的表率。他们之所以被人纪念，不是因为他们有名，而是因为他们有德，为追求真理奋不顾身，成为民族的脊梁。 +Third, it must serve as an exemplar of steadfast faith. From ancient times to the present, eminent Buddhist monks of every country have been exemplars of unwavering faith. They are remembered not because of their fame, but because of their virtue — they pursued truth with utter dedication, becoming the backbone of their nations. 在这三个方面，可做的具体工作非常多。本次世界佛教论坛就是一项重要工作。我在这里只说一点，在构建人类命运共同体的过程中，佛教要理直气壮地宣扬自身先进的、有价值的、经得起历史检验的观念。这些观念很多，在此可以举几个例子。 +Within these three areas, there is an enormous amount of concrete work to be done. This World Buddhist Forum itself is one such important endeavor. Here, let me just add one point: In the process of building a shared future for humanity, Buddhism should confidently and clearly champion its own progressive, valuable, and historically tested ideas. There are many such ideas; let me offer a few examples. 第一，倡导平等，反对等级。佛教是从反对婆罗门教的种姓制度开始起步的，这点不但在过去发挥了积极作用，在当今世界也非常重要。佛教主张众生平等，所以各个国家和民族都是平等的，不能认为哪个国家优先，别的国家靠后。这个观念要坚持下去，在当代很有意义。 +First: champion equality and oppose hierarchy. Buddhism began by rejecting the caste system of Brahmanism. This stance was significant in the past and remains extraordinarily important in the world today. Buddhism holds that all sentient beings are equal; therefore, all countries and peoples are equal — we must not think that one nation takes priority while others come second. We must uphold this principle; it is deeply meaningful in our time. 第二，倡导和平，反对战争。在2500多年的历史中，佛教从印度发展到全世界，从来没有发动过宗教战争。这种精神正是人类未来所追求的，中国也要和平崛起。依靠霸权和战争崛起已经成为历史，现在的主调就是和平与发展，不是战争与对抗。 +Second: champion peace and oppose war. Over 2,500 years of history, as Buddhism spread from India across the world, it has never launched a religious war. This spirit is precisely what humanity's future calls for — China, too, must rise peacefully. Rising through hegemony and warfare belongs to the past; today's dominant themes are peace and development, not war and confrontation. 第三，倡导共处，反对独占。人类要和睦共处，和合共生，地球是大家的地球，不是某个国家或民族的地球。人类要共同分享，而不是由谁来独霸，否则其他人往哪儿去？ +Third: champion coexistence and oppose exclusivity. Humanity must live together in harmony, in symbiotic coexistence. The Earth is everyone's Earth — not the Earth of a single country or people. Humanity must share together, not be dominated by any single power. If that were the case, where would everyone else go? 第四，倡导中道，反对极端。要大力发扬佛教的中道智慧，走向任何一个极端都是不行的。 +Fourth: champion the Middle Way and oppose extremism. We must vigorously promote the Middle Way wisdom of Buddhism. Tilting toward any extreme is untenable. 第五，倡导圆融，反对隔阂，反对分裂，反对矛盾激化。现实世界中，处处存在矛盾，我们的目的是消除矛盾，而不是激化矛盾。 +Fifth: champion perfect integration and oppose division, oppose schism, oppose the intensification of conflict. In the real world, contradictions exist everywhere. Our purpose is to resolve contradictions, not to intensify them. 这些经过历史检验、积淀了多民族智慧的佛教理念，是有积极价值的，我们要理直气壮、大张旗鼓地宣传。用佛教的话说，这是功德无量的。 - +These Buddhist ideas — tested by history and enriched by the wisdom of many peoples — carry genuine value. We should champion them confidently and vigorously. In Buddhist terms, this is merit beyond measure. 孙英刚教授：感谢魏教授和济法师，相信通过他们详细又富有感悟的讲解，大家对佛教有了更多认识。佛教已绵延2500多年，不论在信仰、文化还是历史领域，都扮演着非常重要的角色。我们期望学术得到推动，文化得到进步，佛法继续弘扬。 - +Prof. Sun Yinggang: Thank you, Professor Wei and Master Jiqun. I believe that through your detailed and heartfelt exposition, everyone has gained a deeper understanding of Buddhism. For over 2,500 years, Buddhism has played a profoundly important role — whether in the domains of faith, culture, or history. We hope that scholarship will advance, culture will progress, and the Dharma will continue to flourish.