汉-南佛教上座部佛教与大乘佛教的基本共识

上座部佛教与大乘佛教的基本共识

Basic Points Unifying the Theravāda and the Mahāyāna

《上座部佛教与大乘佛教的基本共识》是一份重要的佛教普世宣言，发表于1967年世界佛教僧伽会「World Buddhist Sangha Council (WBSC)」的第一次会议。由已故的WBSC创办者及秘书长 Pandita Pimbure Sorata 长老，邀请化普乐·罗睺罗尊者（Ven. Walpola Rahula）拟定一份联合了所有不同佛教传统的简要条文，此文已由世界佛教僧团会一致通过。

条文原件：

1、佛陀是我们唯一的导师；

2、我们都皈依佛陀、佛法和僧团；

3、我们都不相信世界是由神所创造和管治的；

4、我们都认同人生的目标是：对所有众生培育无差别的慈悲，为众生的利益、快乐与和平而努力，并培育能导向究竟真理的智慧；

5、我们都接受四圣谛，亦即是苦，苦因，苦灭，灭苦之道，以及缘起法则；

6、一切有为法是无常、苦的，及一切有为和无为法是无我的；

7、我们都接受三十七道品是佛陀所教导的导向觉悟之道的分别述说；

8、达至觉悟和解脱有三种：声闻、独觉、正自觉；我们都认同菩萨行和成就正自觉以拯救众生是最高、最神圣和最英勇的；

9、我们认同，不同的国家有着不同的对于佛教的信仰和修习方式，但这些外在的形式和表现不可与佛陀教导的基本教义混为一谈。

条文扩展：

1982年，化普乐·罗睺罗尊者（Ven. Walpola Rahula）提供了一份替换上述九条共识的条文重述于下：

1、无论任何宗派、教派或系统的佛教徒，我们都认同佛陀是教导我们的导师；

2、我们都皈依三宝：佛陀、佛法和僧团；

3、无论是上座部佛教还是大乘佛教，我们都不相信这个世界是由神和他的意志所创造和管治的；

4、佛陀，我们的导师，是大慈悲、大智慧的体现者，以他作为榜样，我们都认同人生的目标是：对所有众生培育无差别的慈悲，为众生的利益、快乐与和平而努力，并培育能导向究竟真理的智慧；

5、我们都接受佛陀教导的四圣谛，亦即是：

苦，是生存于世间的事实，众生皆处于逼迫、无常、不圆满、不舒适、充满矛盾的困境之中；

苦因，是苦生起的事实，由于以虚幻不实的自我为中心而自私自利，苦即生起；

苦灭，即由自我为中心而自私自利所造成的困境，是可以完全根除，达到释放、解脱、自在的事实；

灭苦之道，即解脱可经由实践称为中道的八圣道，导向完美的道德行为（戒）、经训练的心（定）、智慧解脱（慧）；

6、我们都接受缘起法则所教导的世间因果律，因此，我们认为每一事物都是相对的、相互依存的、相互关联的；并且世间无一事物是绝对的、永久的与永恒的；

7、根据佛陀的教导，我们都理解：一切有为法是无常、苦的，及一切有为和无为法是无我的（即行法的三相：无常、苦、无我）；

8、我们都接受三十七道品是佛陀所教导的导向觉悟之道的分别述说，即是：四念处、四正勤、四如意足、五根、五力、七觉支、八正道；

9、达至觉悟和解脱有三种：声闻、独觉、正自觉；我们都认同菩萨行和成就正自觉以拯救众生是最高、最神圣和最英勇的；但是，这三种觉悟和解脱并无不同，如大乘佛教的《解深密经》所言：“诸声闻乘种性有情，亦由此道此行迹故，证得无上安隐涅槃；诸独觉乘种性有情，诸如来乘种性有情，亦由此道此行迹故，说得无上安隐涅槃；一切声闻独觉菩萨，皆共此一妙清净道，皆同此一究竟清净，更无第二。我依此故，密意说言：唯有一乘。”；

10、我们认同，不同的国家有着不同的僧人的生活方式，大众化的教徒信仰和修习方式，不同的仪式、仪轨和典礼，不同的风俗习惯等，但这些外在的形式和表现不可与佛陀教导的基本教义混为一谈。

The Basic Points Unifying the Theravāda and the Mahāyāna is an important Buddhist ecumenical statement created in 1967 during the First Congress of the World Buddhist Sangha Council (WBSC), where its founder Secretary-General, the late Venerable Pandita Pimbure Sorata Thera, requested the Ven. Walpola Rahula to present a concise formula for the unification of all the different Buddhist traditions. This text was then unanimously approved by the Council.

Text of the Original Document 

1. The Buddha is our only Master (teacher and guide)

2. We take refuge in the Buddha, the Dharma and the Sa?gha (the Three Jewels)

3. We do not believe that this world is created and ruled by a God .

4. We consider that the purpose of life is to develop compassion for

all living beings without discrimination and to work for their good, praj?ā leading to the happiness, and peace; and to develop wisdom  realization of Ultimate Truth

5. We accept the Four Noble Truths, namely du?kha, the arising

du?kha, the cessation of du?kha, and the path leading to the of

du?kha; and the law of cause and effect cessation of pratītyasamutpāda

6. All conditioned things (sa?skāra) are impermanent (anitya) du?kha, and that all conditioned and unconditioned things and dharma) are without self (anātma) (see trilaksana). 

7. We accept the thirty-seven qualities conducive to enlightenment bodhipak?adharma) as different aspects of the Path taught by the  Buddha leading to Enlightenment.

8. There are three ways of attaining bodhi or Enlightenment: namely as

?rāvaka), as apratyekabuddha and as a disciple  samyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become asamyaksambuddha in order to  save others.

9. We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.

Expansion of the Formula

Ven. Walpola Sri Rahula in 1981 offered an alternative to the Nine-point formula above restating it as follows:

, Whatever our sects, denominations or systems, as Buddhists we all accept “ the Buddha as our Master who gave us the Teaching.

, We all take refuge in the Triple Jewel: the Buddha, our Teacher; the Dhamma,Sangha, the Community of holy ones. In other words, we his teaching; and the take refuge in the Teacher, the Teaching and the Taught.

, Whether Theravāda or Mahāyāna, we do not believe that this world is created and ruled by a god at his will.

, Following the example of the Buddha, our Teacher, who is embodiment of Great mahākaru?a) and Great Wisdom (mahāpraj?ā), we consider that the Compassion (purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness and peace; and to develop wisdom leading to the realization of Ultimate Truth.

, We accept the Four Noble Truths taught by the Buddha, namely, Dukkha, the fact that our existence in this world is in predicament, is impermanent, Samudaya, the fact that this imperfect, unsatisfactory, full of conflict; state of affairs is due to our egoistic selfishness based on the false idea Nirodha, the fact that there is definitely the possibility of self; of deliverance, liberation, freedom from this predicament by the total Magga, the fact that this eradication of the egoistic selfishness; and liberation can be achieved through the Middle Path which is eight-fold,sila), mental discipline leading to the perfection of ethical conduct (samadhi) and wisdom (panna). 

, We accept the universal law of cause and effect taught in Pa?iccasamuppada (Skt. pratītyasamutpada; Conditioned Genesis or the Dependent Origination), and accordingly we accept that everything is relative, interdependent and interrelated and nothing isabsolute, permanent and everlasting in this universe.

, We understand, according to the teaching of the Buddha, that all samkhara) are impermanent (anicca) and imperfect and conditioned things (dukkha), and all conditioned and unconditioned things unsatisfactory (dhamma) are without self (anatta). (We accept the Thirty-seven Qualities conducive to Enlightenment bodhipakkhiyadhamma) as different aspects of the Path taught by the Buddha  leading to Enlightenment, namely:

,Four Forms of Presence of Mindfulness (Pali: satipatthana; smrtyupasthana); Skt.

, Four Right Efforts (Pali. sammappadhana; Skt. samyakpradhana);

, Four Bases of Supernatural Powers (Pali. iddhipada; rddhipada); Skt.

,FiveFaculties (indriya:saddha, viriya, sati, samadhi, panna; Pali. sraddha, virya, smrti, samadhi, prajna); Skt.

, Five Powers (bala, same five qualities as above);

, Seven Factors of Enlightenment (Pali. bojjhanga; Skt. bobhyanga);

, Eight-fold Noble Path (Pali. ariyamagga; Skt. aryamarga).

, There are three ways of attaining Bodhi or Enlightenment according to the Sravaka (disciple), as ability and capacity of each individual: namely, as a Pratyekabuddha (Individual Buddha) and as a Samyaksambuddha (Perfectly and a Fully Enlightened Buddha). We accept it as the highest, noblest and most heroic Boddhisattva and to become a Samyksambuddha in order to follow the career of a to save others. But these three states are on the same Path, not on different Sandhinirmocana-sutra, a well-known important paths. In fact, the Mahayana sutra, clearly and emphatically says that those who follow the line ?rāvakayāna (Vehicle of Disciples) or the line of Pratyekabuddha-yana (Vehicle of Individual Buddhas) or the line of Tathagatas (Mahayana) attain the supreme Nirvana by the same Path, and that of  visuddhi-marga) and for all of them there is only one Path of Purification (visuddhi) and no second one, and that they are not only one Purification different paths and different purifications， and Sravakayana and Mahayana constitute One Vehicle One Yana (ekayana) and that not distinct and different vehicles or yanas., 

来源：豆丁