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因此，我在三藩市南邊的柏林根市區成立一個「國際譯經學院」，從事翻譯經典的工作。我希望無論是南傳、北傳的佛教徒，都能一起合作，將佛經翻譯成各國的語言文字，這是很重要的。我們不要自己分門別戶，那是浪費時間、浪費精神，沒有一點用處的。佛當初度眾生時，說法四十九年，講經三百餘會，所度的都是外道的人，如摩訶目犍連、舍利弗、摩訶迦葉等，這些人本都是外道，卻也都來皈依佛教。那麼我們佛教徒本身為甚麼還不能互相容納、互相勉勵，往前求進步，反而都站在半路上互相斥責、互相指摘，你是我非，我是你非？這豈不是骨肉自殘嗎？
以我這麼一個不懂外文的文，卻還如此大膽要翻譯經典，要把它翻譯成世界各國的語言文字，單就我這個思想，佛已經歡喜了。連我不懂外文的人，都要做這件事情，那麼懂外文的人，更應該實實在在，努力地從事這項工作。
當然，我們每個人的自修亦非常重要。若能修得證果成道，那對於佛教當然有大幫助；可是那只是一時的。如果我們能將佛經都翻譯成各國的語言文字，把佛法播送到每個人的心裏，這才是永遠的。弘揚佛法，是很重要的任務；但是翻譯經典，對佛教的弘揚，更是重要。
【編按】：一九九○年十月，宣公上人首度到歐洲弘法時，大約有五十名的波蘭人皈依了上人，做為佛教徒。之後，他們成立了一個團體，專門把有註解的佛經翻譯成波蘭文。目前他們已經完整快速地把上人講述的《地藏經淺釋》譯出，並印刷出版；現在進行上人講述的《楞嚴經淺釋》翻譯。
融合南北傳佛教。攝受世界各宗教
一九九○年十月開示於英國永生佛教中心
上人對 Sumedho（蘇美度）法師說：我們回萬佛聖城後，要改變做早課的方法，一天用中文、英文，一天用巴利文、英文；一天北傳儀式，一天南傳的儀式，如此開啟新的風氣，要開始把大乘、小乘的界限消滅。我們所有的宗教，天主教、基督教都要攝受，何況佛教本身，更不應分派別。
現在是太空時代，所以佛教也進入新的紀元，我們要把所有的宗教融合在佛教裏，因此佛教本身應該先互相溝通，不要有大乘、小乘的執著，要互相學習。我們所不會的，要向他們學習；旁人學不學我們所知道的，那不管。這就是佛教的新紀元。
【編按】：自一九九○年十一月，法界佛教總會訪歐返美後，即積極推行南北傳佛教融合的使命。於一九九一年二月份開始，萬佛聖城早課部分採用巴利文；五月份接受南傳衣缽，六月份舉行南傳方式禪七，七月份的三壇傳戒大典邀請南傳高僧擔任戒師。在在皆顯示法界佛教總會努力打破大、小二乘教派之區別，使佛教更團結合作。
待續 |
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For this reason the International Institute for the Translation of Buddhist Texts has been founded in Burlingame, south of San Francisco, to carry out the translation work. Whether you are Buddhists of the northern or southern tradition, I hope that everyone can cooperate to translate the Buddhist scriptures into the world's languages. This is a very important task. We should not cause schisms among ourselves--that's only a waste of time and energy, and totally useless. When the Buddha was teaching living beings, he spoke Dharma for forty-nine years and expounded the Sutras in over three hundred assemblies. The people he taught, such as Mahamaudgalyayana, Shariputra, and Mahakashyapa, were the followers of other religions. They originally believed in other religions, but they all came to take refuge in Buddhism. So why can't we Buddhists be tolerant of one another and encourage each other to make progress? Why do we stop halfway down the road in order to denounce and criticize each other instead? Doesn't that amount to harming our own brothers?
Even though I am someone who doesn't understand any foreign languages, I dare to sponsor the translation of the Buddhist canon into all the languages of the world. This very idea of mine has already made the Buddhas happy. If someone like me who doesn't know foreign languages wants to do this, then how much the more should those who do know foreign languages apply themselves to this work with serious and diligent effort.
Of course our personal cultivation is extremely important as well. If we can cultivate and attain the Way, we can naturally be of great help to Buddhism. But still, it will only be a temporary contribution. If we can translate the Buddhist canon into the languages of the world, so that the Buddhadharma can enter every person's heart, this will be a lasting accomplishment. The propagation of the Buddhadharma is a very important mission, but translating the Buddhist canon is of even greater significance in the propagation of the Buddhadharma.
[Editor's note: In October 1990, during the Venerable Master's first Dharma tour in Europe, about fifty people from Poland took refuge with the Master and became Buddhists. Afterwards they formed a group to translate Buddhist Sutras with commentaries into Polish. So far they have translated and published the Venerable Master's commentary on the Earth Store Sutra. They are currently working on the Master's commentary of the Shurangama Sutra.]
Merging the Northern and Southern Traditions of Buddhism and Drawing in the World's Religions
A talk given on October 7, 1990, at the Amaravati Buddhist Centre outside of London, England
The Venerable Master to Venerable Ajahn Sumedho: When we get back to the City of Ten Thousand Buddhas, we're going to change the way we do our morning recitation. We will alternate days, using Chinese and English on one day, and Pali and English the next day; we will alternate between the northern and southern styles of chanting. We want to start a new trend and gradually melt the boundaries between the Mahayana and the Theravada traditions. We want to include Catholicism, Protestantism, and all other religions, so how much more should we dissolve sectarian divisions within Buddhism.
This is the Space Age, and Buddhism is also entering a new era. We want Buddhism to encompass all religions. Within Buddhism, we should communicate among ourselves and give up our attachments to Mahayana and Theravada. We should learn from each other. At least we should learn from others what we don't know ourselves; it doesn't matter whether or not they learn from us. This is what the new era in Buddhism is all about.
[Editor's note: After its European delegation returned to the United States in November 1990, the Dharma Realm Buddhist Association actively began carrying out its mission of bringing together the northern and southern traditions of Buddhism. From February to December 1991, the City of Ten Thousand Buddhas included Pali chants as part of its morning recitation. On May 3, 1991, the Sangha at the City accepted a gift of Theravadan robes and almsbowls from the Amaravati Buddhist Centre. From June 21 to July 6, 1991, a Theravadan meditation retreat was held at the City, and Theravadan monks were asked to serve as Precept Masters in the Ordination Ceremonies held in July 1991. These attest to the Association's diligent efforts to eliminate sectarian differences and promote cooperation and unity in Buddhism.]
To be continued
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