美国法界万佛城恒实法师出席大会并发言

美国法界万佛城恒实法师出席大会并发言 ,对于想了解佛学知识的朋友们来说，美国法界万佛城恒实法师出席大会并发言是一个非常想了解的问题，下面小编就带领大家看看这个问题。

原文标题：美国法界万佛城恒实法师出席大会并发言

美国法界佛教总会主席恒实法师大会发言：融合佛教传承 契入宗教交流（图片来源：大菩文化 摄影：妙雨）

    大菩文化福建讯 2018年10月28日至30日，第五届世界佛教论坛在福建省莆田市召开。论坛主题为“交流互鉴、中道圆融”，邀请海内外佛教界人士、学者等约800余位代表出席。美国法界万佛城恒实法师出席大会并发言。以下为讲话全文：

    Unifying Buddhist Traditions: Engaging in Interfaith Sharing

    By Rev. Heng Sure, Ph.D.

    I learned about the Mahayana tradition of China from late Chan Master Hsuan Hua, a Buddhist reformer. He was equally critical of both the Theravada and the Mahayana traditions. For example for thirty years, during ten consecutive ordinations which were held roughly every three years, when Master Hua transmitted the three platforms of precepts in America among the three Masters and Seven Certifiers he invited Bhikshus from China, from Taiwan, from Thailand, from Sri Lanka and from Vietnam. He said, “For too long, the Southern tradition has run too far to the South. The Mahayana, the Northern tradition, has only known to travel too far to the North. Now here in the 21st Century, it's time now for leaders of Buddhism to turn back from the north and the south and meet in the middle, which was the Buddha's original intent.”

    Master Hua gave me as my role model in cultivation, Venerable Ajahn Sumedho, an American monk in the Thai Forest tradition of Elder Ajahn Cha (长老). When Ajahn Sumedho was looking for a home for his first monastery in America, Master Hua offered him 120 acres of Mendocino County mountainside, and it became the foundation of Abhayagiri Forest Monastery in Redwood Valley, 20 miles north of City of Ten Thousand Buddhas. Last year the Sri Lankan elder American monk Bhikkhu Bodhi lectured on the Abhidharma for three weeks to the four-fold Assembly at the City of Ten Thousand Buddhas.

    So If I could create my ideal Buddhism after observing the Buddhist world for 42 years as a Bhikshu, in my i

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deal Buddhist world to create 交流互鉴 圆融中道, one way to improve intra-Buddhist harmony and mutual learning is to remove the words "Small Vehicle" from our vocabulary. Instead, say “Southern Tradition,” or the tradition of the Elders (Theravada).  This is a first step to heal the split between Northern and Southern traditions so that when Buddhists step out into Interfaith gatherings where non-Buddhist religions are present, we arrive as a unified body of wisdom and compassion. Surely the Buddha's intent was not to have various schools of his disciples in competition with each other or distant from each other and out of communication.

    I was present when Master Hua demonstrated his open-hearted attitude towards religious leaders of other traditions. In Los Angeles in 1978 I was present when Master Hua met the late Paul Cardinal Yu-bin, the Chinese Roman Catholic Cardinal. Although they came from the same home town in Manchuria, they had never met each other. They had gone forth to become leaders of their respective traditions. Cardinal Yubin came into the living room where they met in Los Angeles and said, “I very much like the sound of your voice, although I've never seen you before.” Master Hua replied, “Of course you do, we are 知音者。”

    Later on Master Hua invited Cardinal Yubin to the City of Ten Thousand Buddhas and the thought occurred to him, “How shall I get the Catholic Cardinal to bow to the Buddha?” So when they came in front of the large thousand-handed image of Guan Yin Bodhisattva in the Ten Thousand Buddhas Hall at CTTB, Master Hua said, “Cardinal Yu, I have an idea. I want you to be the Buddhist among the Catholics. What do you say?”

    Cardinal Yubin wrinkled up his brow and looked cross. “Don't get upset,” Master Hua continued. “Hear me out. I want you to be the Buddhist among the Catholics and then I will be the Catholic among the Buddhists. That way when two of the world's major religions don't fight, we can show others that peace among religions is possible. What do you say now?” Cardinal Yubin paused a moment then slapped his thigh and said, “Let's do it!” And he made a half bow to Guan Yin Bodhisattva. He went on to accept Master Hua's invitation to serve as Director General of the Institute For World Religions at the CTTB.

    This collaborative spirit lead the way for a joint Buddhist Catholic monastic gathering in Gethsemane Abbey in Kentucky in 2008, a meeting that brought Theravada and Mahayana and Zen Buddhists as well as Buddhist scholars together with Roman Catholic monks and scholars to discuss our shared attitudes towards protecting our natural environment. The result of the gathering was a book entitled: Green Monasticism: A Buddhist-Catholic Response to an Environmental Calamity (Gethsemani Encounters Book 3) (Lantern Books)

    Although we want to join with our brothers and sisters from other religions in meaningful dialogue, if we fail to recognize the value of our own treasures of wisdom it is harder to dialogue as equals. Master Hua pointed out the need for Chinese Buddhists to open up our Mahayana sutras and translate them into the world's languages. This is a serious missed opportunity to spread the Dharma. Our sutras have such profound principles of wisdom and compassion that create genuine benefit for humanity. Before Buddhism can become a truly world religion and fulfill its potential to spread Buddhism and Chinese culture far and wide, we must share the sutras with the world.

    For example we know that anywhere in the world hotel rooms have bedside tables. In

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the drawers of most of those tables you find a copy of the Holy Bible in the local language of the country. How many times have you opened up the drawer to find a Buddhist sutra? In the ideal Buddhism that I want to design, in every hotel room in the world when you open up the drawer you will find the Holy Bible as well as a copy of the Lotus Sutra, the Amitabha Sutra and the Vajra Prajna Paramita Sutra.

    Now I would like to share a true story about wherever people cultivate the Way, humanity benefits in inconceivable ways. In October of 2017 severe wildfires broke out in Northern California, causing our neighboring Buddhist community of Abhayagiri Forest monastery to evacuate in the dark of night. 28 people fled the fires, not knowing when they would return and whether or not they would find their newly renovated monastery intact when the fires were out.

    The monks of Abhayagiri found shelter at the City of Ten Thousand Buddhas for a week after, the two communities blending together

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in ceremonies, meditation, receiving offerings from the laity and in daily work. After one week of anxiety about their home, the local Fire Marshalls gave permission for them to return. Driving in to the mountain, surrounded by scenes of burned-out homes and vineyards to every side, the monks worried about what they would find.

    As they approached their monastery they were greeted by a group of firefighters who had used their monastery parking lot to manage their fire trucks and equipment. One of the firefighters, an Apache Indian from New Mexico said, “We have fire-fighters here who have seen a lot but we have never seen anything like this. Your forest rejected the fires. The flames burned right up to the edge of your property and then stopped. It's as if something was protecting your forest. Not a blade of grass burned. This is a spiritual place. Whatever you are doing inside, keep doing it.”

    They discovered that both their monastery and their neighbors, a Catholic monastery where monks live and pray all day, all year round, were spared by the forest fires that burned on every side. But next door on the same mountain, a Thai Buddhist monk built a monastery but had no disciples and no cultivation going on in his place. He set up the monastery and then returned to Thailand, leaving the monastery in the hands of one care-taker. When the fires came, the monastery burned to the ground, the fierce heat melted all the Buddha images so their faces were unrecognizable.

    Three monasteries, but only two survived the catastrophe of forest fires, the Buddhist and the Catholic places both received the protection of the devas and the Dharma-protectors because both communities were doing spiritual cultivation inside. The empty Bodhimanda, although it held the superficial signs of Buddhism, without people doing the Buddha's work inside did not get protection.

    Finally, it's time now to let go our attachments from the past when we didn't have contact with each other, much less with believers of other religious. The old tribal views no longer apply to people of the 21st century living in the global village.

    So

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now in the 21st century, in a time of ecological crisis, Buddhism can lead the way towards mutual learning and harmonious exchange. We can unify the Northern and the Southern traditions, and bring the teachings of wisdom and compassion into Interfaith conversations, and in this way, demonstrate the value of religion in solving the afflictions of our modern world.

    Buddhism in China preserves the jewels of traditional Chinese culture: virtue, humaneness, filiality and the Dao, and the centuries of Buddhism in China has mades them the foundation for world-transcending wisdom. Buddhists can give these gifts to living beings and share their benefits that the Chinese have enjoyed for centuries. Amitabha！

    融合佛教传承：契入宗教交流

    释恒实博士

    我是从我的恩师--上宣 下化 老和尚--学习中国的汉传佛教。宣公上人是一位佛教界的改革家，对于南传佛教和北传大乘佛教，他一视同仁。以他在美国传授三坛大戒为例，他邀请了来自中国、台湾、越南，以及泰国，斯里兰卡的比丘，作为传戒的三师七证。美国万佛圣城以这种方式传戒已经30多年了，大约每3年举行一次，连续下来已有10次传戒。宣化禅师曾经说过：“长久以来，南传尽往南走；北传尽往北走。现在已经是21世纪了，佛教界的领袖应该各自从南北回头，大家都往中道会合。这也是佛陀的本意。”

    宣公上人曾告诉我，南传的苏美度尊者是我修行的榜样，他是一位继承泰国森林修行阿姜查长老的美国和尚。当苏美度尊者在寻觅适当的地点，用来建立他在美国的第一座寺庙时，宣公上人供养他们一片120英亩的山林，在加州曼都仙诺郡，万佛圣城北方20英里远的红木山谷区，作为他们成立无畏寺森林修行的基地。此外，菩提比丘，一位在斯里兰卡出家的长老美国比丘，去年在万佛圣城为四众弟子开讲阿毗达摩，长达3个星期。

    我身为比丘已经42年，一直都关注着佛教界。若要创造一个理想的佛教界，也就是要创造“交流互鉴，圆融中道。”其中，改进佛教内部之间的和谐，以及互相学习的方式之一，就是要把“小乘”这个字眼，从我们的词汇中删除；代之以“南传” 或“长老部派”“上座部佛教”来称呼。这是愈合南北传分歧的第一步。如此，在有非佛教徒参加的宗教联谊会，“南传”“北传”走出去是一体的，是慈悲和智慧的融合。佛陀的本怀并不是要弟子以不同宗派来彼此竞争，或者彼此疏远，互不沟通。

    对于其它宗教的人士，我看过师父上人那种宽广热诚的态度。1978年，宣公上人在洛杉矶，会见已故的于斌枢机主教，当时我也在场。他们的家乡虽然都是在中国东北，彼此却从未见过面，反而在不同的宗教中，各自成为领导者。于斌枢机主教踏入会客室时说道：“虽然我以前没见过你，可是我很喜欢你的口音。”上人回答说：“那当然，我们是知音者。”

    后来，宣公上人邀请于斌枢机主教到万佛圣城。上人突然想: “怎么能让天主教的枢机主教礼佛呢？”当他们走进圣城的万佛殿，站在宏伟的千手观音菩萨像前，上人说:“于枢机，我有个建议，你应该做一位天主教的佛教徒，你觉得如何？”

    于斌枢机皱着眉，看着他的十字架。上人就说：“你别惊讶！听我说；我要你做一个天主教的佛教徒, 我也要做一个佛教的天主教徒。那么这世界的两大宗教就不争了，我们可以让其他人知道，不同的宗教是可以和平相处的，你说这样好不好？”于斌枢机想了想，一拍大腿，说：“好！就这么做。”所以他就向观世音菩萨问讯礼拜。后来，他接受上人的邀请，愿意成为万佛圣城世界宗教研究院的院长。

    这种协同合作的精神，渐渐促成了2008年在美国肯塔基州，客西马尼修道院所举办的佛教和天主教僧侣联谊会。这个会议聚集了南传佛教、北传佛教、禅修人士、佛教学者，以及罗马天主教僧侣和学者，来讨论我们对于保护自然环境应有的共同态度。这次集会的成果结集成一本书，书名是“绿色僧侣：佛教与天主教对生态危机的回应”（Lantern图书公司）

    虽然我们想要与其它宗教人士一起有意义的对话，假如我们不能认识自家智慧宝藏的可贵，要对话也难。所以宣公上人就提出：中国佛教徒应该打开我们的大乘经典，翻译成世界各国的语言文字。在过去，我们实在是错失了这方面佛法的传播。我们的经典含藏着殊胜的智慧和慈悲，能够真正地利益人类。所以在佛教确实成为全世界的宗教之前、在尽其可能既广又远地传播佛法和中国文化之前，我们必须能够分享我们的经典给全世界。

    举例来说，我们知道世界上多数旅馆在房间内都有床头柜，其中的抽屉大都会有一本该国文字的圣经。但是有多少次你打开抽屉，会看到佛经呢？所以我理想中的佛教是：在世界上的旅馆房间内，当你打开抽屉时，不但有圣经，还能看到法华经、华严经及金刚经。

    这里，我要分享一个真实的故事，就是不论我们在什么地方修道，总是能够不可思议地利益人类。去年（2017年）10月，美国北加州发生极其严重的森林野火，在黑暗的夜晚，我们邻近无畏寺的人员，一共有28位，必须撤离。他们都不知道什么时候能够回来，或者火灭了以后，这个才整修好的寺庙是否会完整无损?

    无畏寺的比丘被接到万佛圣城住了一个星期，双方都能彼此融合课诵仪式、打坐、接受在家信众的供养、以及日常的工作。经过一星期的担忧，当地的消防局长允许他们回去。车子行经山区时，两旁都是焚毁的房子和葡萄园，让人心忧，不知寺庙会如何。

    当他们快要抵达寺庙，迎来的是一群消防人员，他们借用寺庙的停车场来调动消防车和灭火设备。其中一个消防队员是新墨西哥州阿帕契族的印第安人。他说：“我们消防队员见过许多事情，可是从来没有见到过像这样子的事--你们的森林拒绝被火烧，火焰燃烧到你们寺庙的边界就停住了；好像有东西在保护你们的树林，连一根草都没被烧到。这是一个有灵性的地方，不知道你们在寺里做什么，请继续做下去。”

    无畏寺的住众发现，除了他们的寺庙，旁边天主教的修道院，有修道士常年住在那儿，整天祈祷，也没有被火烧到。但是同样在邻近地区一座泰国僧人建立的寺庙，建好后，僧人返回泰国。寺庙内没有佛弟子，没有修行，仅仅一个看守的人，结果大火一来，寺庙就被烧成平地，极端的高温使佛像熔化而难以辨认。

    所以三个道场，其中两个，一座佛寺和一座天主教修道院，因为平常都在修行，有天人及护法的保护，能够避免森林大火的灾难。而那个没人修行的道场，虽然外表上是佛教，但是里面却没有佛事，就无法免难消灾。

    最后我要说的是：我们过去那种彼此不联系的习惯，而且很少跟其它宗教教徒沟通，现在都应该舍弃。旧有的族群观念，已经不适合当今21世纪生活在地球村环境下的我们。

    21世纪也是生态危机的时代，佛教可以带领大家互相学习以及和谐地交流。我们可以团结南传和北传的佛教，把佛法的智慧和慈悲带进各宗教之间的对话。那么，宗教的可贵就是能够解决现代社会的烦恼。

    中国的佛教保存了中国传统文化的宝藏：道德、仁慈、孝顺，和道。数千年的佛教在中国已把这些宝藏作为出世智慧的基础。我们佛教徒可以把这些礼物送给众生，分享这些中国人已经受用了数世纪之久，利生益世的道理。阿弥陀佛！

原文出处：https://www.pusa123.com/pusa/news/fo/119968.shtml

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