英文原文
The fundamental Buddhist concept of dependent origination teaches that, at the most profound level, all life is interconnected, that nothing exists in isolation. Simply put, it means that the real nature of individuals or events can only be correctly understood in the context of their connections with all others. In his 1993 Harvard University lecture, Ikeda Sensei spoke of the Buddhist notion of the interrelationship of all things, stating: Each living thing manifests the enlightenment of which it is capable; each contributes to the harmony of the grand concert of symbiosis. In Buddhist terminology, dependent origination describes these relationships. No person or thing exists in isolation. Every being functions to create the environment that sustains all other existences. All things are mutually supporting and interrelated, forming a living cosmos, what modern philosophy might term a semantic whole. That is the conceptual framework through which Mahayana Buddhism views the natural universe. Buddhism holds that human beings, far from being isolated entities, are part of a larger, symbiotic fabric of coexistence, where “because this exists, so does that; because that exists, so does this.” When individuals cannot grasp or appreciate their connections with others, it gives rise to a sense of isolation, mistrust, hostility or apathy. It leads to a society based upon fragile human relationships. From the perspective of Buddhism, that which creates trust, respect and harmony among people can be described as good. That which divides people, causing disrespect and mistrust, is regarded as evil. The pathology of divisiveness drives people to an unreasoning attachment to difference and blinds them to human commonalities. This is not limited to individuals but constitutes the deep psychology of collective egoism, which takes its most destructive form in virulent strains of ethnocentrism and nationalism. Discrimination in any form can be seen as a symptom of what Buddhism regards as the human tendency to create divisions and fractures based on superficial distinctions. Discrimination and prejudice fundamentally contradict any understanding of life’s interconnectedness. In its essence, discrimination is the act of throwing up barriers of difference among the phenomena that fill the universe and establishing a hierarchy of value, thus breaking the bonds that link and connect all things. This is then used to justify oppression and exploitation; as such, it must be condemned as a desecration of the sanctity of life itself. Breaking free from patterns of division, hatred, discrimination and mistrust requires a strenuous spiritual effort. It involves redefining what it means to be human, continually reflecting on how we see ourselves and those who are seemingly different from us. In our practice of Nichiren Buddhism, the phrase human revolution describes this process of redefining our lives through the lens of compassion, courage and wisdom. Through such inner reformation, we come to perceive the true aspect of our lives—that we possess infinite potential, the Buddha nature. As we discover our inner nobility, we start to recognize that this same potential exists within the lives of all others. We can sense the bonds that connect us to others. We see that there is something more profound, beyond the differences the eye can see, that connects us all and extends even to those living in the farthest reaches of the planet. Absent this understanding, compassion for the well-being of others may seem optional. However, as The Record of the Orally Transmitted Teachings states, “Nichiren declares that the varied sufferings that all living beings undergo—all these are Nichiren’s own sufferings.” Buddhism teaches that because of life’s profound interdependence, the sufferings of others are also our own. Thus, the work of helping others develop their highest potential is integral to developing this potential in ourselves. Conversely, by harming others, we also harm ourselves. This view of life makes it impossible to build our happiness on the suffering of others. This limitless view of the self, that we are all bound by innumerable ties and have a responsibility for one another, is what Buddhism calls the “greater self.” The “true” or “greater” self completely comprehends being an integral part of this web of life and can appreciate those connections. In that vein, the lesser self is self-centered. It is a state of awareness constrained by egoism and selfish desires, in which one has little grasp of the true self. Sensei elaborates on this point in Unlocking the Mysteries of Birth and Death, where he writes: “The term greater self in Buddhism expresses the openness and expansiveness of character by which we can embrace all people’s sufferings as our own. The greater self always seeks to alleviate pain and to augment the happiness of others here amid the realities of everyday life.” The SGI aims to bring about a “large-scale awakening to the greater self that will lead to a world of creative coexistence.” The actions that we take for the happiness of others is the surest way to awaken to our greater self. Buddhism expresses the highest ideal of human behavior through the practice and character of the bodhisattva. The bodhisattva’s moral imperative is to rise above the constraints of the “lesser self,” the individual ego, and to act with compassionate altruism toward others. In the Lotus Sutra, Bodhisattva Never Disparaging symbolizes this through his actions to express profound reverence for the Buddha nature he perceives in each person he encounters. Whether people respond positively or with hostility, he persists in awakening people to their limitless potential. His name comes from his refusal to demean or disparage any person. The Buddhist ideal of compassion exists in the conscious effort to empathize with and relieve others’ suffering regardless of how they may treat you. Only through committing to a consistent practice of respecting others, as exemplified by Bodhisattva Never Disparaging, can we genuinely understand people’s pain and develop our greater selves. Never Disparaging acted out of his deep-seated conviction in the Buddha nature of all people. Today, when we as Nichiren Buddhists work to share this Buddhism with those around us, we act in the same spirit as Never Disparaging. Such Buddhist practice is an excellent way to polish our character. Buddhism is a religion of dialogue. Through dialogue, we can restore respect for the dignity of life and build bridges between people of diverse backgrounds. Such conversation takes courage and can only happen when fueled by a belief in the infinite potential of all people. Dialogue starts from the courageous willingness to know and be known by others. It is the painstaking and persistent effort to remove all obstacles that obscure our common humanity. Genuine dialogue is a ceaseless and profound spiritual exertion that seeks to effect a fundamental human transformation in both ourselves and others. Dialogue challenges us to confront and transform the destructive impulses inherent in human life. Without dialogue, humans are fated to walk in the darkness of their own dogmatic self-righteousness. Dialogue is the lamp by which we dispel that darkness, lighting and making visible for each other our steps and the path ahead. Most needed today is dialogue that helps us to reflect on our own beliefs and presumptions, and challenges us to transform the inner biases that make it easy to identify people as “the other,” as separate or different from us. Through such discussion, we break barriers and develop a new level of humanity. Education can play a crucial role in fostering a belief in the power of dialogue and the interconnectedness of all life. The educational philosophy of global citizenship may be said to share much in common with the Buddhist ideal of the bodhisattva. In his 1996 lecture at Columbia University in New York, Sensei offered three essential elements of global citizenship: 1) The wisdom to perceive the inter-connectedness of all life and living. 2) The courage not to fear or deny difference, but to respect and strive to understand people of different cultures and to grow from encounters with them. 3) The compassion to maintain an imaginative empathy that reaches beyond one’s immediate surroundings and extends to those suffering in distant places. He went on to say in the same lecture: Compassion in Buddhism does not involve the forcible suppression of our natural emotions, our likes and dislikes. Rather, it is the realization that even those whom we dislike have qualities that can contribute to our lives and can afford us opportunities to grow in our own humanity. Further, it is the compassionate desire to find ways of contributing to the well-being of others that gives rise to limitless wisdom. ... Compassion consists of the sustained and courageous effort to seek out the good in all people, whoever they may be, however they may behave. It means striving, through sustained engagement, to cultivate the positive qualities in oneself and in others. Engagement, however, requires courage. There are all too many cases in which compassion, owing to a lack of courage, remains mere sentiment. Wisdom, courage and compassion are qualities that characterize both bodhisattvas and their secular counterparts, global citizens. In the realm of education, Sensei has dedicated his life to fostering global citizens who can contribute to humanity through their wisdom, courage and compassion. As a Buddhist leader and mentor, he has devoted his life to awakening bodhisattvas who work for all people’s happiness with the same awareness. When enough people ground themselves in this awareness, humanity can free itself from the horrific cycles of war, conflict and discrimination, and foster new generations of people imbued with a deep respect for the sanctity of life. Sensei states that the 21st century is the Century of Life, a century in which human beings and their happiness are at the center of all human activity. Through dedicated action and dialogue, we can promote mutual understanding, support the flourishing of each person’s potential and create a society that treasures and protects all life.
中文翻译
佛教的根本概念“缘起”教导我们，在最深刻的层面上，所有生命都是相互关联的，没有任何事物是孤立存在的。简单来说，这意味着个人或事件的真实本质，只有在他们与所有其他事物的联系中才能被正确理解。 在1993年哈佛大学的演讲中，池田大作先生谈到了佛教中万物相互关联的观念，他指出：每个生命都展现出它所能达到的觉悟；每个生命都为共生的大和谐交响曲做出贡献。在佛教术语中，缘起描述了这些关系。没有人或事物是孤立存在的。每个存在都在创造维持所有其他存在的环境。万物相互支持、相互关联，形成了一个活生生的宇宙，现代哲学可能称之为语义整体。这就是大乘佛教看待自然宇宙的概念框架。 佛教认为，人类远非孤立的实体，而是一个更大的、共生的共存结构的一部分，其中“有此故有彼，有彼故有此”。 当个体无法理解或欣赏他们与他人的联系时，就会产生孤立感、不信任、敌意或冷漠。这导致了一个基于脆弱人际关系的社会。 从佛教的角度来看，创造人与人之间的信任、尊重与和谐的事物可以被称为善。而那些分裂人们、导致不尊重和不信任的事物则被视为恶。 分裂的病态驱使人们非理性地执着于差异，并使他们看不到人类的共同点。这不仅限于个人，而且构成了集体利己主义的深层心理，这种心理在恶性的民族中心主义和民族主义中表现出最具破坏性的形式。 任何形式的歧视都可以被视为佛教所认为的人类基于表面区别制造分裂和断裂倾向的症状。歧视和偏见从根本上违背了对生命相互关联性的任何理解。本质上，歧视是在充满宇宙的现象中竖起差异的屏障，并建立价值等级，从而打破连接所有事物的纽带。这随后被用来为压迫和剥削辩护；因此，它必须被谴责为对生命神圣性的亵渎。 摆脱分裂、仇恨、歧视和不信任的模式需要艰苦的精神努力。它涉及重新定义作为人类的意义，不断反思我们如何看待自己以及那些看似与我们不同的人。 在我们日莲佛教的实践中，“人间革命”这个词描述了通过慈悲、勇气和智慧的视角重新定义我们生活的过程。通过这种内在的改革，我们开始认识到我们生活的真实面貌——我们拥有无限的潜力，即佛性。当我们发现内在的高贵时，我们开始认识到同样的潜力存在于所有其他人的生命中。我们能感受到连接我们与他人的纽带。我们看到，除了眼睛可见的差异之外，还有更深刻的东西将我们所有人连接起来，甚至延伸到生活在最遥远地方的人们。 如果没有这种理解，对他人的福祉的慈悲可能显得可有可无。然而，正如《御书》所言：“日莲云，一切众生所受种种之苦，皆是日莲之苦。” 佛教教导说，由于生命的深刻相互依存性，他人的痛苦也是我们自己的痛苦。因此，帮助他人发展其最高潜力的工作，对于发展我们自己这种潜力是不可或缺的。相反，通过伤害他人，我们也伤害了自己。这种生命观使得我们不可能建立在他人痛苦之上的幸福。 这种无限的自我观，即我们都被无数的纽带所束缚，并对彼此负有责任，就是佛教所称的“大我”。 “真我”或“大我”完全理解自己是这个生命网络的一个组成部分，并能欣赏这些联系。在这方面，“小我”是以自我为中心的。它是一种受利己主义和自私欲望限制的意识状态，在这种状态下，一个人对真我几乎一无所知。 池田先生在《生死之谜》中详细阐述了这一点，他写道：“佛教中的‘大我’一词表达了我们可以将所有人的痛苦视为己有的开放和广阔的品格。大我总是在日常生活的现实中寻求减轻痛苦并增加他人的幸福。” 创价学会旨在实现“大规模的大我觉醒，这将导致一个创造性共存的世界”。我们为他人幸福所采取的行动，是唤醒我们大我的最可靠方式。 佛教通过菩萨的实践和品格表达了人类行为的最高理想。菩萨的道德使命是超越“小我”（个体自我）的限制，以慈悲的利他主义对待他人。 在《法华经》中，常不轻菩萨通过他的行为象征了这一点，他对他遇到的每个人所感知到的佛性表达深切的敬意。无论人们是积极回应还是充满敌意，他都坚持唤醒人们认识到他们无限的潜力。他的名字来源于他拒绝贬低或轻视任何人。 佛教的慈悲理想存在于有意识地努力同情并缓解他人痛苦的行动中，无论他们如何对待你。只有通过承诺像常不轻菩萨那样持续尊重他人的实践，我们才能真正理解人们的痛苦并发展我们的大我。 常不轻菩萨的行为源于他对所有人都有佛性的坚定信念。今天，当我们作为日莲佛教徒努力与周围的人分享这种佛教时，我们以与常不轻相同的精神行事。这样的佛教实践是磨练我们品格的好方法。 佛教是一种对话的宗教。通过对话，我们可以恢复对生命尊严的尊重，并在不同背景的人们之间建立桥梁。这样的对话需要勇气，并且只有在相信所有人都有无限潜力的信念推动下才能发生。 对话始于勇敢地愿意了解他人并被他人了解。这是为了消除所有掩盖我们共同人性的障碍而进行的艰苦和坚持不懈的努力。真正的对话是一种无止境且深刻的精神努力，旨在实现我们自己和他人的根本性人类转变。对话挑战我们面对并转变人类生命中固有的破坏性冲动。 没有对话，人类注定要在自己教条式自以为是的黑暗中行走。对话是我们驱散黑暗的灯，照亮并使我们彼此的步伐和前路可见。 今天最需要的是帮助我们反思自己的信念和假设，并挑战我们转变那些使我们容易将人们视为“他者”、与我们分离或不同的内在偏见的对话。通过这样的讨论，我们打破障碍，发展出新层次的人性。 教育可以在培养对对话力量和所有生命相互关联性的信念方面发挥关键作用。全球公民的教育哲学可以说与佛教的菩萨理想有许多共同之处。在1996年纽约哥伦比亚大学的演讲中，池田先生提出了全球公民的三个基本要素：1) 感知所有生命和生活相互关联性的智慧。2) 不害怕或否认差异，而是尊重并努力理解不同文化的人们，并从与他们的相遇中成长的勇气。3) 保持富有想象力的同理心的慈悲，这种同理心超越自己的直接环境，延伸到远方受苦的人们。 他在同一演讲中继续说：佛教中的慈悲并不涉及强行压制我们的自然情感、我们的好恶。相反，它是认识到即使是我们不喜欢的人也有可以为我们的生活做出贡献的品质，并可以为我们提供成长为人性的机会。此外，正是为他人福祉做出贡献的慈悲愿望，产生了无限的智慧。……慈悲包括持续而勇敢地努力寻找所有人的优点，无论他们是谁，无论他们如何行为。这意味着通过持续的参与，努力培养自己和他人身上的积极品质。然而，参与需要勇气。有太多的情况是，由于缺乏勇气，慈悲仅仅停留在情感层面。 智慧、勇气和慈悲是菩萨及其世俗对应者——全球公民——所共有的品质。 在教育领域，池田先生毕生致力于培养能够通过智慧、勇气和慈悲为人类做出贡献的全球公民。作为一位佛教领袖和导师，他毕生致力于唤醒以同样意识为所有人幸福工作的菩萨。 当足够多的人基于这种意识立足时，人类就能摆脱战争、冲突和歧视的可怕循环，并培养出深深尊重生命神圣性的新一代人。 池田先生指出，21世纪是生命的世纪，一个人类及其幸福成为所有人类活动中心的世纪。通过专注的行动和对话，我们可以促进相互理解，支持每个人潜力的蓬勃发展，并创造一个珍视和保护所有生命的社会。
文章概要
本文基于佛教“缘起”概念，探讨了生命相互关联性的深刻意义。文章指出，万物相互依存，没有孤立存在的事物，这一观点在大乘佛教中尤为重要。它强调了当人们无法理解这种关联时，会导致孤立、不信任和社会分裂。佛教通过“大我”的概念，鼓励超越“小我”的利己主义，以慈悲、勇气和智慧对待他人。文章以常不轻菩萨为例，说明尊重他人佛性的重要性，并提倡通过对话和教育培养全球公民意识，以促进和谐共存。最终，文章呼吁在21世纪这一“生命的世纪”中，通过行动和对话实现所有人的幸福。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容 想象一下，我们所有人就像一个大拼图里的每一块小拼图，没有哪一块是单独存在的，每一块都和其他块连在一起，才能组成完整的图画。佛教说，这就是“缘起”——所有东西都是互相联系的。比如，你开心的时候，你的朋友也会感到开心；你帮助别人，其实也是在帮助自己。如果我们只想着自己，就像只盯着自己那一小块拼图，看不到整个图画，就会觉得孤单或者和别人吵架。但如果我们明白大家是一起的，就会更友好、更快乐，就像常不轻菩萨那样，他总是尊重每个人，相信每个人都有优点。通过聊天和学习，我们可以更好地理解别人，让世界变得更和平。 佛学的各个宗派视角评价，突出《显密圆通成佛心要集》的视角 从佛学宗派视角看，本文强调的“缘起”和“大我”概念，在大乘佛教中具有核心地位，尤其与《显密圆通成佛心要集》的教义相契合。该经典融合显密二宗，提倡“心要”修行，即通过观照自心，体悟万法缘起、性空不二的真理。本文所述的相互关联性，正是“心要”中“圆通”境界的体现——一切法相互依存，无有障碍。从显宗视角，这呼应了《华严经》的“法界缘起”思想，强调事事无碍；从密宗视角，准提法等修持法门通过咒语和观想，直接唤醒行者内在的佛性，促进自他一体感的实证。准提法的优点在于其简便易行，适合现代人繁忙生活，能快速增强慈悲与智慧，帮助修行者在日常生活中实践“大我”，超越“小我”的局限。整体上，本文内容与《显密圆通成佛心要集》倡导的显密圆融、即身成佛理念一致，突出了大乘佛教利他共生的精神。 在修行实践上可以应用的和可以解决人们的十个问题。 在修行实践上，基于本文的教义，可以应用准提法等法门来解决人们的常见问题：1. 孤独感——通过观想与一切众生连接，培养归属感。2. 人际关系紧张——修持慈悲心，减少冲突。3. 自我中心——实践“大我”观，放下自私。4. 缺乏信任——理解缘起，增强对他人的信心。5. 歧视偏见——以平等心对待所有人，打破分别。6. 生活压力——通过禅修和咒语，获得内心平静。7. 意义迷失——体悟生命相互关联，找到人生目标。8. 沟通困难——学习对话技巧，促进理解。9. 恐惧差异——培养勇气，接纳多样性。10. 幸福感低——帮助他人，提升自我快乐。准提法的简便性使其易于融入日常，例如每日持诵准提咒，结合观想自他一体，能有效转化这些问题，促进个人与社会的和谐。