•      设为首页     联系我们
  •  专题 > 世佛联大会 > 闭幕式
  • 佛教与公益慈善

     

        今天,我们齐聚的中国西部历史文化名城----陕西宝鸡,举行第27届“世佛联”大会闭幕仪式,因缘殊胜,法喜充满。在过去的几天,我们共同参加了在扶风法门寺举行的开幕仪式与佛教与公益慈善主题论坛的活动,大会各项议程顺利圆满,在此感谢攀洛泰阿利秘书长及“世佛联”总部的各位同仁、感谢来自世界各国各地区的法门兄弟,感谢大家共同的努力,由中国佛教协会、陕西省组委会与宝鸡市组委会共同承办的“世佛联”中国宝鸡大会即将圆满落下帷幕。

    Today, we gather together in the renowned, historic and cultural city of Baoji in Shaanxi Province in western China, to hold the closing ceremony of the 27th General Conference of the World Fellowship of Buddhists. This is an extraordinary occasion, filled with dharma joy. In the past few days, we have participated in the opening ceremony held at Fufeng Famen Monastery, and the forums entitled Buddhism and Charity. The conference went without a hitch. Here, I would like to express sincere gratitude to Secretary-general Phallop Thaiarry, and the staff of the headquarters of WFB, and to the Dharma brothers of different countries and regions. Thanks to our joint effort, the 27th WFB Baoji Assembly, organized by the Buddhist Association of China, the Organizing Committee of Shaanxi Province and the Organizing Committee of Baoji, has been a great success. 

    “世界佛教徒联谊会”作为国际佛教组织,自1950年在斯里兰卡首都科伦坡成立以来,致力于加强各国佛教徒之间的友谊,开展佛教教育、文化及慈善事业以增进世界和平与众生福祉,并积极促进不同区域佛教之间的团结与合作,为在世界范围内传播佛陀的教义发挥了积极的作用。

    Since its foundation in 1950, in the capital of Sri Lanka, Colombo, the World Fellowship of Buddhists, as an international Buddhism organization, has been devoting to strengthening the friendship among the Buddhists of various countries, carrying out Buddhist education, culture and charity causes to promote world peace and welfare. It also actively promotes solidarity and cooperation among Buddhism of different regions. This has played a positive role in spreading Buddha’s Dharma worldwide.

    第27届世界佛教徒联谊会今年在中国陕西举办,也是“世佛联”成立以来第一次在中国大陆举办,可谓因缘殊胜。来自全世界的高僧大德围绕“佛教与公益慈善”主题进行探讨交流,共襄盛举。

    It is really an extraordinary occasion for the 27th General Conference of the World Fellowship of Buddhists to be held in Shaanxi - the first time it has been held in mainland China since its foundation. Many eminent monks and virtuous people from all over the world have discussed and debated the subject of “Buddhism and Charity” at this splendid conference.

    现在,我从四个方面来阐述佛教与公益慈善:一、公益慈善的界说;二、佛教的慈善理念;三、中国佛教公益慈善的历史担当和社会责任;四、现代佛教公益慈善的新模式。

    Today I would like to elaborate on the following four aspects on Buddhism and Charity. (1) the concept of charity; (2) the Buddhist idea of charity; (3) the historical undertakings and social responsibility of Chinese Buddhist charity; (4) the new model of Buddhist charity in modern society.

    一、公益慈善的界说

    I. The Concept of Charity

    “公益慈善”从字面的意思来看是为了公众的利益而开展的慈善活动,是为人民服务的一种通俗讲法,泛指有关社会公众的福祉和利益。

    “Gongyi Cishan”, literal meaning, refers to the charity activities for the public welfare, which is a common expression of “Serve the People”; generally referring to the actions relevant to the welfare and benefit of the social public.

    从社会经济角度看,公益慈善行为归属为第三次分配。北京大学厉以宁教授在《股份制与市场经济》一书中,对市场经济条件下收入的三次分配进行了界定:第一次是由市场按照效率原则进行的分配;第二次是由政府按照公平与效率兼顾、侧重公平的原则,通过税收、社会保障支出等进行的再分配;第三次是在道德力量的作用下,通过个人自愿捐赠而进行的分配。一般认为公益慈善就属于第三次分配的范畴。

    From the socio-economic perspective, charity is classified in the “Third Allocation”. Professor Li Yining of Peking University defines three allocations of income under the condition of market economy in his book Shareholder System and Market Economy. The First Allocation of wealth is carried out according to the principle of efficiency by the market economy. The Second Allocation is carried out by the government in the ways of taxation and then helping citizens through, expenditures of social welfare system and so on, thus acting to counter-balance to the possible inequities created by the market economy. The Third Allocation, namely voluntary giving, is an allocation of wealth made through the power of morality. Usually, charity is considered within the category of the third allocation.

    第三次分配是对前两次分配的有益补充,有助于缩小社会人群的贫富差距,更为重要的是有助于倡导一种慈善的氛围。公益慈善的开展应该说是人类回馈社会的一种积极方式,是社会进步的一个标志,是人性善心善行光明面的一种体现。

    The Third Allocation is a beneficial supplement to the first two allocations, helping reduce the gap between the rich and the poor. More important, it is helpful to create charitable atmosphere in the society. Actually, the development of charity is a way for individuals to “give back” to the society. It is symbol of social progress and a manifestation of people’s good nature and virtuous behavior.

    在西方国家,很多人把回馈社会当作理所应当的义务。世界首富比尔•盖茨将自己全部资产580亿美元个人财产悉数捐出用做慈善基金。比尔•盖茨之所以能做到这一点,十九世纪的钢铁巨头安德鲁•卡耐基对待财富的态度给了他很大的影响。在卡耐基看来,致富的目的应该是把多余的财富回报给同胞,以便为社会带来最大、最长久的价值。他认为:“财富主要不是个人的产品,而是社会的综合果实。”他在美国各地建了为数众多的公共图书馆,就是这一财富哲学的具体体现。

    In western countries, many people believe repaying the society is their obligation. Bill Gates, previously the world’s wealthiest man, donate his property 58 billion U.S. dollars to charitable causes. We can trace this type of generous philanthropy back to the spirit of Andrew Carnegie, the “Steel King” in the 19th century. In Carnegie’s opinion, the goal of being wealthy should lie in repaying that wealth to one’s fellow countrymen, so as to make a great and long lasting contribution to society. He believed that wealth is not a personal product, but the comprehensive fruit of society. He built a large number of libraries in various places around America. This kind giving represents the true spirit of charity.

    在中国,公益慈善的内容包括社区服务、环境保护、知识传播、公共福利、帮助他人、社会援助、社会治安、紧急援助、青年服务、文化艺术活动、国际合作等等。 

    In China, the concept of charity includes community service, environmental protection, knowledge spreading, public welfare, social aid, social security, emergency aid, youth service, cultural and artistic activities and international cooperation and helping others in general etc.

    二、佛教的慈善理念

    II. The Buddhist Idea of Charity

    两千多年前,贵为太子的悉达多因不忍心看到众生所遭受的种种老、病、死等苦,出家修道寻找解脱一切痛苦的方法,最终证悟宇宙人生的真相,成就佛道。之后的四十几年间,释迦牟尼佛及其众多弟子,四处游历,随缘教化,救度众生无以计数。佛陀所讲无量经典流传后世,泽被众生,给无数迷茫有情指明了人生的方向和生命的究竟意义。

    Over 2000 years ago, the noble prince Siddhartha could not bear to see the various kinds of human suffering namely birth, age, sickness and dead etc. Hence, Siddhartha renounced his secular life, became a monk and set out to seek for the methods of liberating all sentient beings from their sufferings. Finally he attained Buddhahood, completely enlightened, comprehended the ultimate truth of the universe and life and death. Throughout the following four decades, the Buddha Sakyamuni and his numerous disciples traveled to many places and gave teachings to beings there according to the causes and conditions, thus, saving countless sentient beings. The measureless sutras preached by the Buddha have been handed down to later generations have benefited innumerable sentient beings, shining a light on the true direction and ultimate significance of life. 

    作者:   来源: