中国佛教现状

中国佛教现状

编者按Editor's notes加拿大时间2017年6月17日，由中国佛教协会、加拿大佛教会、美国佛教联合会共同主办，多伦多湛山精舍承办、多伦多大学协办的中加美佛教论坛，在加拿大多伦多大学隆重开幕。论坛主题为“圆融中道，持久和平”，来自中、加、美三国的佛教界高僧大德、著名佛教学者及加拿大联邦、安大略省、多伦多市有关政要、有关社团、各界嘉宾和多伦多大学部分师生、佛教护法居士数百人出席开幕式。开幕式后，中国佛教协会会长学诚法师在多伦多大学作题为《中国佛教现状》The Current State of Chinese Buddhism的专题讲座，现场气氛热烈、座无虚席。以下为学诚会长专题讲座发言全文：

中国佛教现状The Current State of Chinese Buddhism中国佛教协会会长学诚VenerableMaster Xuecheng, President of the Buddhist Association of China

一、历史的佛教与当代的佛教One:Chinese Buddhism: Past and Present

今天，我想和在座的各位分享中国佛教在21世纪以来的发展现状和探索成果，希望有助于更多人了解到一个真实、全面而富有活力的中国佛教。Today, I’d like to share with everyone present here the current situation and

achievements about the development and exploration of Chinese Buddhism since the beginning of the 21st century.

I hope to help more people have a true and full understanding of vigorous Chinese Buddhism.

首先，我想把21世纪的中国佛教放置于更深远的历史时空中，因为我们现在所看到的中国佛教现状，实际上是中国佛教漫长历史进程中的一个阶段，它来自于过去，预示着未来，并非一个孤立的片段。对于不是很了解中国佛教的人来说，很容易用两种眼光看待当代中国佛教：一是停留于对中国古代社会的印象和认知，而将中国佛教看作一种古老的、甚至脱离现实的存在；二是完全站在现代时空因缘下、以实用角度看待中国佛教，忽视其穿越两千年的深厚历史底蕴和博大精深的理论实践体系。这两种视角的片面和局限性，往往导致对中国佛教的两种误解：一是将佛教抽离于时代，认为佛教是落后的乃至反现代的；二是将佛教抽离于历史，使之肤浅化、世俗化。First of all, I want to put the 21st-Century Chinese Buddhism in a broader historical time and space, because its present situation is actually a part of the long progress. It comes from the past and lays a foundation for the future, rather than acts asan isolated fragment.To those who are not very familiar with Chinese Buddhism, they tend to treat contemporary Chinese Buddhism with

two views.First, some remain in the impression and perception of ancient Chinese society and look on Chinese Buddhism as a kind of old and even obsolete existence; second, some others focus completely on the conditions in modern time and space, and treat Chinese Buddhism from a practical point of view, but they ignore its deep historical roots and profound systems of theory and practice. Bothof theseperspectives are partial and limited, and might cause two misconceptions of Chinese Buddhism.First, they separate Buddhism from its times, holding that it is an outdated and even anti-modern religion; second, they separate Buddhism from its history, making it superficial and secularized.

事实上，我们今天所谈论的中国佛教，既是历史的，又是现代的。As a matter of fact, Chinese Buddhism we are talking about today is both historical and modern.

从公元1世纪佛教自印度传入中国，经过约600年的不断本土化，在唐代形成了汉传佛教的典型模式：以天台、华严、禅宗等八大宗派为代表的教义理论和修证方法，以丛林制度为代表的僧团组织制度，以寺院为载体的弘法方式，以农禅生活为代表的社会生存形态。实现了彻底本土化后的中国佛教，在此后一千多年的历史中，不仅成为中国文化的重要思

想源泉，而且发挥着传统儒道文化所欠缺的社会功能：对超越世界与世俗世界的圆融平衡。因此，将生命终极意义与世俗生活融为一体的大乘佛法，赢得了上自帝王、士大夫精英阶层下至民间的普遍认可和信仰，成为中国社会各阶层的重要精神支撑。Sinceits transmission into China in the first century, with about 600 years of localization, Buddhism had reached a state in the Tang Dynasty thattypified

so-called “Han Chinese Buddhism.“, This state includedBuddhist doctrines and ways of practice and realization represented by the eight sects such as Tiantai, Huayan, and Chan; the organizational system of the Sanghacharacterized by monastic codes; the dissemination of Buddhism based on Buddhist monasteries; the socialized living state founded on farmwork and Buddhist practice.After thelocalization was completed, for more than 1,000 years Chinese Buddhism has not only become an important source of thought in Chinese culture, but also engaged in social functions that traditional Confucian and Daoist cultures lack: keeping unity and balance between the transcendental world and the secular world. As a result, Mahayana Buddhism, which integrates the ultimate meaning of life and the mundane

life, won universal recognition and belief from emperors, scholars and officials in the elite class, and ordinary people, and it became a vital spiritual support to all levels of Chinese society.

但是到了19世纪末，曾经与古代中国社会及中国主流思想

文化高度融合、和谐共生的佛教，却遭遇到“千年未有之变局”。近代中国在西方现代文明的强势冲击下，不得不开始了它从社会制度到思想文化、生活方式等全方位的现代化进程。这种以科技工业文明为目标模式的现代化，导致了对农业文明背景下形成的中国传统文化的全面质疑和批判，佛教的价值同样遭到贬斥。在生死存亡之秋，中国佛教和中国社会一样面临着对自身现代转型之路的探索和选择。此时涌现出以太虚大师为代表的佛教改革先行者，提出了教理、教制、教产三大革命的口号。虽然太虚大师佛教革命的理想未能真正实现，但中国佛教的现代化序幕就此正式开启。However, by the end of the 19th century, Buddhism, which had once highly integrated and harmoniously coexisted with ancient Chinese society and mainstream Chinese thought and culture, encountered “upheavals unprecedented in the

past millennia.” Under the strong impact of Western modern civilization, China had to start a comprehensive process of modernization, which involved the social

system, thought, culture, ways of life, etc. This modernization aimed at the mode of industrial civilization based on science and technology, which causeda widespreaddoubt and criticism of the traditional Chinese culture that was rooted in agricultural civilization. Buddhist values were also despised and rejected.At that critical moment of life and death, Chinese Buddhism, like Chinese society, was faced with the exploration and choice of transformation into modernity. At that time, some pioneers of Buddhist reform sprang up, among whom one of the outstanding representatives was VeneratedMaster Taixu who put forward three revolutionary watchwords: Buddhist doctrines, Buddhist rules, and Buddhist possessions. Although his revolutionary ideals were not fully realized, the modernization of Chinese Buddhism formally started from then on.

1949年新中国成立以来的中国佛教，一直在做着与社会主义社会相适应的努力。进入21世纪，当全球化成为世界发展的主流大势，中国佛教的现代化命题已然置身于东西方文化大交融的世界格局之中。这是一个不同文化、不同价值观彼此频繁互动、深入互渗的时代，也是新的现代文明理念及文明模式重新建构的历史契机。中国佛教的现代转型拥有了

前所未有的自我定位的主动性、创造性和开放性。由此，21世纪的中国佛教所致力的现代化，既是对现实的适应，更是一种超越和创新，它在适应现代社会和现代文化的同时，必须以全新的方式激活洞察和觉悟世间的超越向度，而非混同世俗，成为现代精英文化或大众文化的一部分。也就是说，当代佛教不应该仅仅是被现代文明塑造的佛教，而应当成为重塑和引领现代文明的积极文化力量。中国佛教有责任和意愿来承担这一使命。Since the founding of the People’s Republic of China in 1949, Buddhism has been endeavoring to fit into the socialist society. In the 21st century, globalization becomes the primary trend of world development, so the proposition of the modernization of Chinese Buddhism is in a situation of grand integration between Eastern and Western cultures in the world. This is an era when different cultures and values frequently interact and interpenetrate with each other, and a moment when new concepts and modes of modern civilization reconstruct history. Modern transformation of Chinese Buddhism is characterized by initiative, creativity, and openness that are unprecedented in their self-orientating effect.Therefore, that Chinese Buddhism devotes itself to modernization in the 21st century is not only an adaptation

to reality, but a kind of transcendence and innovation. When it is adapting to modern society and culture, it must activate the transcendental dimension of insight into and enlightenment for the world in a brand-new way, rather than confuse itself with worldly matters and become a part of modern elite culture or popular culture. In other words, contemporary Buddhism should not merely be molded by modern civilization, but should play the role of an active cultural force to remold and lead modern civilization. Chinese Buddhism is willing to take the responsibility to shoulder that mission.

为此，中国佛教在21世纪的过去十几年中，从各方面付诸探索实践，希望为中国社会安定、文化复兴、世界和平及人类文明的光明前景做出应有的努力和贡献。For this reason, in the past dozen years of the 21st century, Chinese Buddhism was committed to exploring and practicing in all aspects, in the hope of making due efforts and contributions to social stability, cultural revival, world peace, and the bright future of human civilization.

下面，我就此做一些简要的介绍。Now, I am going to make

a brief introduction to these aspects.

二、当代中国佛教的自身建设Two: Construction of the

Contemporary Chinese Buddhist Conception

（一）思想建设I.Philosophical Development

中国佛教现代转型所要面临的最大问题是：怎样将佛教古老的教义和传统与现代社会、现代文化融合？并将佛教的智慧精髓重新转化为启发、引领现代社会发展的时代先进文化？面对这一问题，佛教教义的现代诠释就显得至关重要。因此，当代中国佛教的思想建设，集中体现于佛教基本教义的现代诠释。The biggest problem confronted by the transformation of modern Chinese Buddhism is how to combine ancient Buddhist teachings and traditions with modern society and culture, and how to once again transform the essence of Buddhist knowledge so as to inform and lead the development of modern society's current advanced culture. Confronted with this problem, modern interpretations of Buddhist teachings seem extremely important. Therefore, the development of modern Chinese Buddhist philosophy focuses on modern interpretations of fundamental Buddhist teachings.

1、核心思想理念的提出(1)Suggestion of Central Concepts 针对现代社会、全球化语境来重新提炼、阐释佛教的核心精神，是佛教思想建设的灵魂。The spirit of constructing Buddhist thought is to once again refine and explain

Buddhism’s messag e and core essence given the new context of globalization and modern society.

（1）“人间佛教”思想(a) The Ideology of 'Humanistic Buddhism'

“人间佛教”思想，自1980年代以来，被确认为中国佛教发展的基本指导思想。对于不太了解中国佛教和社会历史的人来说，这个概念也许显得有些费解。事实上，最初提出“人间佛教”理念的是近代佛教改革者太虚大师（1890-1947）。他提出这个理念的背景是，在科学、理性至上的世俗化的现代文化冲击下，佛教的出世精神与超越向度对于现实人生的意义遭到严重质疑，以至于牵累到佛教存在的合法性问题。太虚大师提出“人间佛教”理念，正是为了彰显佛教对现实人生的价值和意义，从而赢得佛教存在的合法性。因此，这一概念的提出，是将佛教教义与现代文化进行融合的权巧创造。在当时的时代背景下，它更强调佛教与现代社会和文化的契合性，但也并未消减大乘佛教的终极性和超越性。当代中国佛教进一步赋予“人间佛教”概念以时代内涵，将人间佛教的次第性与终极性、社会责任与超越价值有机结合，为佛教顺利融入社会、积极化导时代、主动准确自我定位，建立了恰当的理论出发点。The 'Humanistic Buddhism' ideology has been confirmed as the fundamental guiding notion of Chinese Buddhism since the 1980s. For people who do not

have a deep understanding of Chinese Buddhism and social history, this concept might bepuzzling. In truth, the first person to suggest the concept of 'Humanistic Buddhism' is the modern era Buddhist reformer, venerated master Taixu (1890-1947.)Because of the impact of modern culture, which placed scientific knowledge and rationality above everything else, Buddhism's notions that secular withdrawal and transcendence are the true meaning of life became subject to severe doubt. The legitimacy of Buddhism itself was brought into question. Given this background, venerated master Taixu proposed the concept of 'Humanistic Buddhism' precisely to display the value and significance of Buddhism throughout our actual life. From this he proved the legitimacy of Buddhism's existence. Consequently, by proposing this idea he created a mixture of Buddhist teachings and modern culture.During that period in time, Humanistic Buddhism emphasized Buddhism’s compatibility with modern society and culture, but in no way diminished Mahayana Buddhism's ultimate objective nor transcendent spirit. Contemporary Chinese Buddhism has taken this a step further and considers 'Humanistic Buddhism' an

essential concept of the age. It has organically combined Humanistic Buddhism's sequential order, ultimate objective, societal responsibilities, and value of transcendence together. Buddhism has smoothly merged into society through positively guiding the era forward, and helping each of us to understand our own self-worth. It has thus provided society with an appropriate theoretical starting point for growth.

（2）“心文化”思想(b)The Concept of 'Mental Culture'

如果说“人间佛教”思想标志着中国佛教的社会化姿态，那么，“心文化”思想则标志着中国佛教的全球化姿态。If one says that 'Humanistic Buddhist' thought symbolizes the socialization of Chinese Buddhism, then the concept of

'Mental Culture' represents Chinese Buddhism's globalized stance.

当现代文明发展到全球化时代，其文明模式及理念的优势越来越被遍及全球的世界性危机所挑战和解构，这就是所谓的现代性危机。在现代文化难以解决自身产生的现代性危机之时，佛教的内在超越价值反而获得了重焕异彩的契机。中国佛教对现代文明进行深刻反思，针对“物文化”的弊端而提出佛教“心文化”的化解之道，并通过世界佛教论坛、中韩日三国友好会议和各类国际宗教和平会议等多种途径，不断发出

佛教的声音，积极回应现代科技文明引发的社会问题。As modern civilization has evolved into the age of globalization, the modes and concepts of modern civilization have been challenged and deconstructed by the international crisis of globalization. This constitutes the

'modernity crisis.' When modern culture had difficulty solving its self-inflicting crisis of modernity, the value of Buddhism's notions of inner transcendence was given an extraordinary opportunity to shine. Chinese Buddhism engaged in a profound reflection over modern culture and discovered Buddhism's 'mental culture' provides a path to alleviate problems derived from the corrupt 'material culture.'Moreover, it is able to utilize the International Buddhism Forum, the friendly exchanges of China, Korea, and Japan, as well as all manner of international religious peace conferences as channels through which to constantly send out the voice of Buddhism and positively respond to modern societal problems that have arisen in this age of science and technology.

（3）和平和谐思想(c) Notions of Peace and Harmony

在快速变化的全球化时代，不同群体、不同文化、不同价值观在对立与融合的双重趋势中共存，因此对话交流、和平和

谐就显得异常重要。当代中国佛教深入挖掘和弘扬佛教“缘起、因果、平等、慈悲、中道、圆融”等有利于社会和谐、世界和平的思想观念。从“一带一路”的文明互鉴愿景到世界宗教对话，佛教的和平和谐思想不断为时代贡献着智慧资源。During the rapidly changing age of globalization, different groups, cultures, and value systems have a tendency to mutually oppose and mix with one-another. Thus, communication and harmony appear to be of extreme importance. Contemporary Chinese Buddhism has elected and promoted Buddhism's theoretical concepts of 'dependent origination, karma, equality, compassion, the middle way, and consummate integration' as means of strengthening societal harmony and world peace. From the 'Belt and Road Initiative' vision of cooperation between global civilizations, to discussion between world religions, Buddhism's notions of peace and harmony have constantly provided these times with a source of wisdom.

2、经典诠释与佛学研究(2) Interpretation of Scripture and Buddhist Research

整理诠释佛教经典、进行佛学研究，是佛教思想建设的根基。在中国古代，经典诠释与佛学研究被统称为“义学”。两晋南

北朝至唐代的六七百年间，中国佛教的义学研究异彩纷呈、

硕果累累，创造了汉传佛教八大宗派的思想高峰。明清以后义学不振，中国佛教也随之走向衰落。可以说，汉传佛教的活力与生命力，正是在对佛教义学的创造性阐释中获得的。因此今后和未来，中国佛教的活力与生命，也要在经典阐释和义学研究中得以延续和壮大。The combination of clarifying interpretations of Buddhist scripture and the research of Buddhist doctrine constitutes the foundation of Buddhist thought.During ancient times in China, interpretation of scripture and research of Buddhist doctrine was collectively known as 'yixue.' From the Jin Dynasties, to the Northern and Southern Dynasties, and all through seven hundred years of the Tang Dynasty, Chinese Buddhism yixue research was particularly brilliant and fertile, creating the ideological peak of the Eight Major Buddhist Schools of China. After the Ming and Qing dynasties, yixue lacked its former splendor and Chinese Buddhism subsequently declined. It can be said that the vitality and vigor of Chinese Buddhism is obtained by the creative interpretations of Buddhist yixue. Consequently, in the future, Chinese Buddhism's vigor can be extended and strengthened via interpretation of scripture and yixue research.

汉传佛教大藏经，是印度佛教与中国佛教的教理教义总集，也是古印度与中国思想文化的精粹，整理研究大藏经，不仅是对佛教思想理论的全面把握，也是对东方文化精华的继承与创新。十几年来，一些寺院和机构逐步开展了大藏经的整理、校勘和研究工作，并取得了阶段性成果。未来，中国佛教界将展开汉传佛教大藏经的多语种翻译和比较研究工作，希望将这一东方文化瑰宝展现给世界。The Chinese Buddhist Tripitaka is an anthology of Indian and Chinese Buddhist teachings. It provides succinct representations of both ancient Indian and Chinese culture. A systematic study of the Tripitaka not only helps us to grasp a comprehensive understanding of Buddhist theory and notions but also demonstrates the essence of Eastern inheritance and innovation. For the past decade, a few monasteries and organizations have progressively engaged in organization, hermeneutics, and research on the Tripitaka, which hasalready achieved significant results. In the future, the Chinese Buddhist world hopes to pass on the true Eastern cultural treasure of the many translations and comparative research of Chinese Buddhist scriptures and treatises to the rest of the world.

从2008年开始，中国佛教协会每年举办“汉传佛教讲经交流

会”，并组织全国巡讲，推动营造以现代语言研习、讲解、传播佛教经典的风气。2015年，讲经交流会更名为“中国佛教讲经交流会”，充分体现了中国佛教三大语系具足、两岸四地佛教一脉相承的完整面貌。From 2008, the Buddhist Association of China has held an annual Han Chinese BuddhismScripture Discussion Conference, organized a nationwide lecture tour, and promoted the practice of using modern language to study, explain, and pass on Buddhist scriptures. In 2015, the Scripture Discussion Conference changed its name to the Chinese BuddhismScripture Discussion Conference. That year it amply represented each of the three major language families of Chinese Buddhism, thus successfully presenting an intact appearance of Buddhism across the mainland of China, Taiwan, Macau, and Hong Kong to those present.

中国佛教界还联合学术界开展多角度、跨学科的佛学研究，通过举办学术会议、编辑学术期刊等多种形式，推动佛学研究向更深层次、更高水平发展；并与亚洲、欧美各国进行国际佛学交流，提高了佛学研究的国际化水平。比如2016年在西安举办了“汉传佛教祖庭文化国际学术研讨会”，来自17个国家和地区的专家学者、佛教代表出席了研讨会。The Chinese Buddhist world has also united itself with the

academic sphere and developed many angles and much interdisciplinary Buddhist research. By holding academic conferences and compiling academic periodicals it has taken on various forms to promote a more in-depth and developed study of Buddhism. It has also engaged in exchanges with Asian and European countries to advance the international level of Buddhist studies. For example, in 2016 Xi'an held a 'Han Chinese Buddhism Ancestral Culture International Academic Research Conference.' Scholars and specialists from 17 countries and regions participated in the event.

中国佛教的义学研究建立于经典文献基础之上，但更注重对佛教义理内涵的挖掘阐释，以及对现实问题的回应。所以，佛学研究不应该是一种纯学术研究，乃至仅仅局限于语言学和文献学的狭小范畴。Chinese Buddhist yixue research is founded upon scriptures, but it is more focused upon unearthing explanations of Buddhist doctrine and content as well as providing answers to modern questions. Therefore, Buddhist Studies are not a simple academic discipline, nor is it limited to the narrow confines of linguistic or philologicalstudies.

（二）人才建设II. Development of Talented Individuals

佛教要想更好地融入社会、广泛传播，不仅需要住持佛法的僧众，同时也需要护教弘法的居士信众；不仅要有研学经论、精进修持的修行人才，还要有传播文化、公益慈善、国际弘法等多种人才。十几年来，中国佛教教育的观念在进步，模式在拓展，人才类型也更为多元。Buddhism wants to better integrate itself deeper into society and disseminate its teachings to a broader community. To achieve this requires lay Buddhists in addition to the monastic order to preserve and pass on teachings. Beside talented individuals who research scriptures and engage in cultivation, there is also a need for persons who can spread Buddhist culture, provide public service projects, and perform international promotion. In the decades to come, as the concept of Chinese Buddhist education evolves and its model expands, the need for individuals of

a wider array of talents will grow.

1、传统丛林的转型(1) The Changing Face of the Traditional Monastery

在僧众教育方面，传统的丛林熏修模式逐渐发展出对内学修与对外弘法相结合的新型僧团。现代佛教僧团不仅坚持戒定慧三学，而且利用新媒体技术弘扬佛法及传统文化，积极参与公益慈善事业，进行国际交流，使寺庙成为一个为社会释

放正能量的开放的精神文化中心。新型僧团教育融合了传统丛林与现代佛学院教育的优势，注重教界与学界的学术文化交流，并将古代的农禅生活拓展为各种弘法利生事业，在回馈社会的实践中体现真实鲜活的佛法。In terms of educating monastics, the traditional monastery’s model for cultivation and permeation must gradually develop a new form that integrates both internal cultivation practices with external propagation methods. The modern day monastic community will not only continue the study of precepts, concentration, and wisdom, but will also use new

multi-media and technology to promote Buddhist Dharma and traditional culture, proactively engage in philanthropic undertakings, and establish international communication networks. The monastery will become an open spiritual and cultural center dedicated to spreading positive energy throughout society.The new monastic community will combine the advantages of the traditional monastery with a modern Buddhist education. It considers communication between religious and academic circles to be of the utmost importance, and will expand ancient agricultural Chan lifestyle projects with the intent of spreading Dharma and improving people’s lives. A true and living Dharma will be