Dharma Master Xuecheng: Let the Buddhist values speak out to the world

学诚法师：让佛教的价值观放声世界

To protect the natural environment and animals with benevolence is actually to protect human beings.

----Zhuge Changqing

Human beings share one earth.

Only by making concerted efforts to protect the earth can human beings live a happier life.

Confucianists, Taoists, Buddhists, Yajia, and Jiajia all advocate the way of benevolence, the protection of the natural environment and all things in the world, and the creation of harmony.

Humans should continue to carry forward their benevolence and charity and make the earth full of vitality.

Recently, Master Xuecheng delivered a speech at the Sino-Japan-South Korea Buddhist Friendship Exchange Conference, which was strategically and directly aimed at the people, reminding the world that we must act immediately to protect our natural environment.

At the Sino-Japan-South Korea Buddhist Friendly Exchange Conference, Dharma Master Xuecheng made a keynote speech on the topic of "Let the Buddhist values be heard in the system of the world culture". He took the environmental issues that all countries in the world attach great importance to as the starting point, and expounded the positive significance of Buddhism to the world environmental protection. Dharma Master Xuecheng pointed out that today, with the increasingly prominent characteristics of "economic globalization and cultural diversity", it is more important to give full play to the comprehensive characteristics of Buddhism and put the values of Buddhism into the system of world culture.

Zhuge Changqing shared the article published by Master Xuecheng on "Phoenix Buddhism Network".

In recent years, global climate anomalies, soaring oil prices and food security issues have become the focus of attention of the international community. In addition, the environmental and ecological problems of biodiversity, white pollution, water resources protection, nuclear waste, pesticide pollution, forest reduction and other aspects are still serious. It can be said that the earth's ecosystem on which we live is in danger. If no effective measures are taken, The disaster that mankind is facing will eventually be fatal!

(Zhuge Changqing: The ancients said that heaven and man are one, and man and nature are actually one. It's true that everyone is honored and everyone is damaged.)

Fortunately, at present, more and more people around the world have begun to realize the importance of environmental protection. In the face of climate, energy, food, water and other crises, in addition to formulating their own sustainable development strategies and introducing practical environmental protection measures, governments of all countries have also loudly called for international cooperation.

Although the work of global environmental protection has achieved greater and greater results, we should also realize that many difficulties still need to be overcome to solve the problem. At present, there are still many groups and individuals who, for local and short-term interests, pursue economic interests unilaterally, regardless of the serious pollution caused to the environment, do not hesitate to damage the interests of other groups and individuals and even the safety of life. These actions undoubtedly cast a shadow on the cause of environmental protection for all mankind.

Many people of insight have clearly pointed out that the root cause of the serious environmental problems in the world today is the trend of thought of anthropocentrism and the mode of thinking of the opposition and separation of subject and object. In the process of industrialization and modernization, it is this mode of thinking that dominates human beings. It is only by putting themselves above nature and plundering nature at all costs that today's consequences will be caused. From the perspective of Buddhism, human greed has expanded with the development of science and technology. In order to seek comfort and convenience, human greed has constantly demanded from nature and unilaterally pursued economic growth, which has worsened environmental problems. Moreover, greed itself is a sin. It is the animal side hidden in human nature. As an animal, human beings are higher than animals. If we indulge in greed, we will lose our qualification as human beings.

(Zhuge Changqing: The Dharma Master Xuecheng reminds people to guard against their greed. The Buddhist scripture "The Ten Kinds of Karma Sutra" reminds people to remove the three poisons "greed, hatred and delusion". The three poisons in Buddhism: greed, is the attachment to desire; anger, is the paranoia of happiness and anger; delusion, is the paranoia of preference; it is the response of greed or anger to the basic unreasonable reality. When you think carefully, the earth is destroyed, what is the use of more wealth?)

Therefore, if we want to control pollution and continue to survive, we should not only stimulate greed, but also curb it. " At the same time, because ignorance makes human beings unable to see the truth of cause and effect clearly and realize the close relationship between human beings and all things, they will make such bad behaviors as seeking quick success and instant benefit, evading responsibility, transferring pollution, beggar-thy-neighbour and so on. As a result, driven by greed and ignorance, people make many efforts to obtain happiness and happiness, but they will eventually fall into crisis and suffering because they do not have real wisdom.

As the Fahua Sutra said: "Deeply rooted in the five desires, like yaks loving the tail, blinded by greed, blind and blind....... Deeply rooted in all evil views, and willing to give up suffering with bitter desires."

(Zhuge Changqing: Master Xuecheng reminds people to pay attention to the theory of cause and effect at all times. They should not destroy the natural environment because of their personal desires. They should use wisdom to live and control their greed. Just as Confucius said, take the golden mean.)

From the above facts and analysis, it can be seen that maintaining the ecology and protecting the environment is absolutely not only the work of environmental protection groups, but also the responsibility of governments of all countries. It is the unshirkable responsibility of each of us to save the endangered earth.

Especially as the disciples of the great Buddha, we should not ignore this important matter that is vital to the survival of mankind, but should stand up for the fate of Mother Earth with courage and fearlessness. As a Buddhist, we should seek the source of wisdom from the broad and profound teachings of Buddhism, strive to build a dialogue platform without distinction between countries, religions and races, and shoulder the heavy responsibility of protecting the earth's ecology with people from all walks of life.

(Zhuge Changqing: Master Xuecheng called on people to stand up for the fate of Mother Earth, protect the earth and protect the natural environment with courage and fearlessness. Amitabha.)

The main source of environmental problems lies in the deviation of human thought, and the correction of these wrong ideas is the guarantee of fundamental progress in environmental protection. The teachings of Buddhism and the life mode of Buddhists contain valuable environmental and ecological ethics. Advocating Buddhist environmental ethics and its practical activities is of great significance for correcting human's deviant ideas, improving human's environmental ethics and promoting people's environment-friendly lifestyle.

Buddhist thoughts related to environmental protection are first reflected in the concept of "contentment and happiness". The human desire is endless, and the ever-expanding desire will inevitably lead to the scarcity of the earth's resources, and will inevitably launch a war because of the plundering of resources. Such a vicious cycle will eventually lead mankind to self-destruction. However, people pursue desire in order to find happiness, and happiness is not necessarily obtained through indulgence of desire.

The Sutra of Buddha's Legacy says: "People who know more desires, seek more benefits, and suffer more; people who have less desires, seek no desires, and have no suffering.... Those who have less desires, have a calm heart, have no worries and fears, touch more things, and often have no deficiencies.... The law of contentment is the place of prosperity and peace. People who know enough, although lying on the ground, are still happy; those who are not satisfied, although in heaven, are not satisfied." Corresponds to the idea of "less desire and contentment", From ancient times to the present, many Buddhist disciples have always had the habit of "thrifty and thrifty".

(Zhuge Changqing: Amitabha. Dharma Master Xuecheng reminds people to maintain the philosophy of "contentment and happiness" and treat problems dialectically. Look around, how many people are rich but often depressed and upset. Why? Because of more desires, more desires will make people's hearts biased...)

The world view of origin and causation in Buddhism provides the fundamental basis for Buddhist environmental protection practice. The Zaha Hanjing said: "This is why there is another, this life is why there is another, this is why there is no, this is why there is no, this is why there is no, this is why there is no."

The Buddha revealed the interdependence and causal relationship between all things and phenomena in the universe with his own proof of the truth of origin. There is a close relationship between people's positive karma and the natural environment, which is the basis for their survival. The reason of cause and effect also tells us that our own development demands cannot harm the rights and interests of others, and we cannot ignore the living environment of future generations, or we will suffer bad consequences.

There is also a record in the "Tripitaka" of the Southern Chuan that "the seeds and trees of all kinds should not be cut". In Buddhist classics, there are strict regulations on hunting, deforestation, mining and mountain digging, and river fishing, which can be regarded as a series of practical standards for protecting the ecological environment.

(Zhuge Changqing: Amitabha. The Buddha has repeatedly warned people that cherishing and protecting the natural environment is actually protecting themselves. Everything is cause and effect. Only by protecting the environment can the environment protect mankind.)

If it is said that abstinence from killing due to the fear of cause and effect emphasizes self-interest, the Buddha disciples' caring for life based on the concept of compassion reflects the spirit of altruism even more.

The Avatar Sutra Prajna Prayer emphasizes the relationship between equality and compassion, and emphasizes that Bodhisattvas should benefit all living beings equally: "With the equality of all living beings, we can achieve complete compassion, and with the compassion of all living beings, we can achieve the support of the Tathagata." Under the light of this extremely broad and profound compassion spirit, the narrow "anthropocentrism" naturally has no place. The compassionate spirit of "don't invite friends for all sentient beings" in Mahayana Buddhism has inspired countless Buddhist disciples in ancient and modern times to practice hard, and to practice extensively for the purpose of "seeking the Buddha's way and transforming all sentient beings", while in Chinese Buddhism, it is prominently reflected in the fine tradition of releasing life and vegetarianism.

In order to achieve the Bodhisattva Way, we should not only achieve all living beings, but also purify the land of Buddha. Due to the promotion of the Prajna Sutra and other classics, "solemn land, happiness and affection" has become the practical goal of Chinese Buddhists, which has also contributed to the purity and solemnity of many famous mountains and ancient temples.

According to the Biography of Eminent Monks, as early as in the Northern Wei Dynasty, after the Buddhist monk Tamamoto came to Dunhuang, he once "built a fine house in a free land" and planted thousands of trees to form a garden with a radius of 100 miles. Mount Emei, which has been recognized as a world natural and cultural heritage by UNESCO, its beautiful environment and dense forests are not from nature, but mainly from the outstanding contributions of Chinese monks from the Tang Dynasty. Up to now, whether in the jungle in the mountains or in the urban temples in the prosperous areas, they are welcoming all believers with their towering ancient trees and verdant flowers and plants, which are even more precious in today's increasingly prominent environmental problems.

(Zhuge Changqing: The ancients loved nature and planted trees, which is the great good deed of "the predecessors planted trees and the descendants enjoyed the cool" to benefit mankind. Especially the ancient and modern eminent monks and great virtues put environmental protection first)

The wisdom treasure of Buddhism contains such precious ecological protection thoughts, and the practice of the past generations of Buddhas has has such rich connotations of harmony with nature. As a Buddhist in the 21st century, facing the human survival environment with many holes in it and the serious consequences of climate change, not only should we take the great virtue of our ancestors as an example, practice the life of nature and environmental protection, but also should uphold the compassion of Buddha and Bodhisattva to save the world without hesitation, We will vigorously promote the wisdom and teachings of the Buddha, with a view to enlightening and influencing more and more people and reversing the overall common cause of mankind.

Modern Buddhists and Buddhist groups should more actively promote the spirit of participation of "human Buddhism" and "accession Buddhism", and play a greater role in human welfare undertakings such as environmental protection. At the same time, modern society is a global village, and the suffering of the earth presents us with a common environmental protection problem, which is not only a solution.

Just as the Buddha Dharma says "84 thousand Dharma", "There are no two ways to return to the motherland, and there are many ways to facilitate", Buddhists should find ways to dialogue and cooperation with people from all walks of life with a more open mind, and use the characteristics of regional culture to promote dialogue and environmental protection actions with non-Buddhist people.

In Confucianism and Taoism culture, there are a lot of thoughts of benevolence and health care. These principles of "arising from morality and should be attributed to blessings and disasters" are connected with the spirit of Buddhism. For example, Mencius said, "Grain and fish and soft-shelled turtle cannot compete for food, and wood cannot compete for use. It is to make people live and die without regret. It is also the beginning of kingship." It means that harmony between man and nature is the basis of survival, development and social stability.

Confucianists believe that people and all things are the products of nature, and advocate that "people love things", promote themselves and others, and extend the spirit of benevolence to all things in the universe.

"Tao follows nature" is a proposition put forward by Laozi in China 2500 years ago. Lao Tzu said: "Heaven has no relatives, always with good people", human beings should live in harmony with nature, everything in heaven and earth has its value of existence, and human beings have ethical responsibility for all life and protection of life systems. Taoism regards the laws of nature as the highest law of all things in the universe and the human world. "The unity of man and nature" is the pursuit of harmony and unity between man and nature. On this point, the views of Buddhism, Confucianism and Taoism have a lot in common.

(Zhuge Changqing: Confucianism and Taoism both advocate benevolence to protect nature. Lao Tzu said that the highest good is like water, the way of heaven is without kinship, and always with good people. Confucius said that a family that does good must be rewarded with blessings.)

Due to the early time of industrialization, western developed countries generally pay more attention to the research and practice of ecological protection, and the work started earlier. Shi Huaizhe, the Nobel Peace Prize winner and famous theologian, put forward the theory of "reverence for life". He regarded human beings and animals as brotherly relations that should live in harmony, providing a theoretical basis for Christian culture to pay attention to ecological issues.

(Zhuge Changqing: Not only Confucianism, Buddhism and Taoism advocate protecting the animal environment, but Christianity also advocates treating animals as human friends and brothers)

"Two people are united, and their benefits are decisive". Today, with the increasingly prominent characteristics of "economic globalization and cultural diversity", the dialogue between different religions and cultural systems is of great importance, and intra-religious cooperation will often play a greater role. Over the years, the "golden link" between the Buddhist circles of China, South Korea and Japan has become increasingly strong. They have made continuous efforts in calling for world peace, promoting environmental protection, and rebuilding ethics, and have achieved many fruitful results.

Ten years ago, the Sino-South Korea-Japan Buddhist Friendship Exchange Conference decided that in order to realize the great idea of stately land, happiness and affection, the Buddhist circles of the three countries plant trees in their countries every April, which is a good example.

Today, the Buddhist circles of our three countries have come to the beautiful Jeju Island again to discuss the responsibilities of Buddhists for environmental protection and how to use Buddhist environmental protection thoughts to enlighten and guide the ethics of today's society, which is of great significance and far-reaching influence. At a time when mankind is facing an environmental crisis, Buddhists have the obligation to shoulder their global responsibilities, inspire people with their own actions, influence the society with their common will, and give full play to the harmonious nature of Mahayana Buddhism, so that Buddhist values can be heard in the system of world culture.

Zhuge Changqing: We are grateful to the Dharma Master Xuecheng and the people around the world who do good deeds and accumulate virtue. They are advocates and practitioners of protecting the natural environment. We also hope that each of us can take action to protect our environment and protect our earth.

用仁爱之心保护自然环境、保护动物，实际上就是保护人类自己。

---- 诸葛长青

  人类共有一个地球。

  只有齐心协力保护地球，人类才会生活的更加幸福。

  儒家、道家、佛家、耶家、回家等等都主张仁爱之道，主张保护自然环境和天地万物，共创和谐。

  人类要持续发扬自己的仁爱慈善之心，让地球充满勃勃生机。

  最近，学诚法师在中日韩佛教友好交流会议上发表一篇演讲文章，高屋建瓴、直指人心，提醒世人一定要立刻行动起来，保护我们的自然环境。

   学诚法师在中日韩佛教友好交流会议上，以《让佛教的价值观放声于世界文化的体系中》为题做基调发言，他以当下世界各国都极为重视的环境问题为切入点，阐述了佛教对世界环境保护的积极意义。学诚法师指出，在“经济全球化、文化多元化”特征日益显著的今天，更应该发挥佛法的圆融特性，将佛教的价值观放声于世界文化的体系中。

   诸葛长青把学诚法师刊登发表在“凤凰佛教网”的这篇文章分享有缘者。

  近年来，全球范围内的气候异常，油价飙升、粮食安全问题成为国际社会关注的热点，此外，生物多样性、白色污染、水资源保护、核废料问题、农药污染、森林减少等各方面环境和生态问题依然严峻，可以说，我们所赖以生存的地球生态已经危在旦夕，若再不采取有力措施，人类面临的终将是灭顶之灾！

  （诸葛长青：古人讲，天人合一，人和自然实际上是一体的。一荣俱荣、一损俱损，真实不虚啊）

  可喜的是，目前在全球范围内，已经有越来越多的人士开始认识到环境保护的重要性。各国政府在气候、能源、粮食、水资源等危机面前，除了制定本国相应的可持续发展战略，出台切实可行的环保措施，更纷纷大声疾呼国际间携手合作。

  尽管全球环境保护的工作取得越来越大的成效，但我们也应意识到问题的解决仍旧需要克服诸多的困难。目前，仍有许多团体和个人为了局部利益、短期利益，为了片面追求经济利益，而不顾对环境造成的严重污染，不惜损害其他团体与个人的利益乃至生命安全，这些行为无疑使全人类的环保事业蒙上了阴影。

  许多有识之士已经明确指出，今天全球范围内严重的环境问题之所以产生，其根源是人类中心主义的思潮，是主体与客体对立、分离的思维模式。在工业化、现代化的过程中，正是这种思维模式主导着人类，将自身凌驾于自然之上，不顾一切地向大自然掠夺，才会造成今天的恶果。以佛教的角度来看，人类的贪心借助着科技的发展而肆无忌惮地膨胀，为了贪求舒适与便利而不断向大自然索取，片面追求经济增长，从而使环境问题不断恶化。而且，贪婪本身就是一个罪恶，它是隐藏于人性内部的动物的一面。而人类身为动物又高于动物，若一味沉溺于贪婪，就会失掉作人的资格。

  （诸葛长青：学诚法师提醒人们要防范自己的贪心，佛经《佛说十善业道经》提醒人们，要去掉三毒“贪嗔痴”。佛教中的三毒：贪，是对欲望的执着；嗔，是对于喜怒的偏执；痴，是对于喜好的偏执；是根本的不明事理的实相而做出贪或者嗔的反应。仔细一想，地球都毁灭了，再多财富何用啊？）

  因此，人类如果要治理污染，继续生存，那就不但不应该刺激贪欲，还要抑制贪欲。”同时，由于无明使人类看不清缘起因果的真理，认识不到人与万物的息息相关，才会做出急功近利、逃避责任、转移污染、以邻为壑等等恶劣行径。这样的结果是，由于贪欲和无明的驱使，人们做出许多试图获得幸福与快乐的努力，却因为不具备真正的智慧而终将陷入危机与苦难之中。

  正如《法华经》所说：“深著于五欲，如牦牛爱尾，以贪爱自蔽，盲瞑无所见。……深入诸邪见，以苦欲舍苦。”

  （诸葛长青：学诚法师提醒人们，要时刻注意因果理论，不能因为自己的个人欲望毁坏了自然环境。要用智慧生活，控制好自己的贪欲。也正如儒家孔子所说，走好中庸之道）

  从以上的事实和分析可以看出，维系生态、保护环境绝对不仅仅是环保团体的工作、各国政府的职责，拯救濒危的地球，是我们每一个人不可推卸的责任。

  尤其是身为慈悲伟大的佛陀的弟子，我们更不能漠视这一攸关人类生死存亡的大事，更应当以勇健无畏的气概，为了地球母亲的命运挺身而出。身为一名佛教徒，我们应当从佛教博大精深的教义中寻求智慧的源泉，努力搭建不分国家、不分宗教、不分种族的对话平台，与各界人士共同担负起保护地球生态的重责大任。

  （诸葛长青：学诚法师呼吁人们，以勇健无畏的气概，为了地球母亲的命运挺身而出，保护地球，保护自然环境。阿弥陀佛。）

  环境问题产生的主要根源在于人类思想的偏差，这些错误思想的纠正，是环境保护能够取得根本性进展的保证。佛教的教理教义、佛教徒的生活模式都蕴含着宝贵的环境生态伦理思想，提倡佛教环境伦理思想及其实践活动，对于匡正人类的偏差观念，提高人类的环境伦理道德，促成人们崇尚环保的生活方式，具有重大的意义。

  佛教与环保有关的思想，首先体现在“知足常乐”的苦乐观上。人的欲望是无尽的，日益膨胀的欲望势必导致地球资源匮乏，势必因为掠夺资源而发动战争，这样的恶性循环，终将使人类走向自我毁灭的不归路。然而，人们追逐欲望是为了寻找快乐，快乐的得到却不一定要通过放纵欲望。

  《佛遗教经》说：“当知多欲之人，多求利故，苦恼亦多；少欲之人，无求无欲，则无此患。……行少欲者，心则坦然，无所忧畏，触事有余，常无不足。……知足之法，即是富乐安隐之处。知足之人，虽卧地上，犹为安乐；不知足者，虽处天堂，亦不称意。”与这种“少欲知足”的思想对应，从古到今的众多佛弟子一直有着“勤俭节约”的生活习惯。

  （诸葛长青：阿弥陀佛。学诚法师提醒人们保持“知足常乐”的哲学观，辩证看待问题。看看周围，多少人家财万贯却经常郁闷烦恼，这是为什么？因为多欲望，欲望多了，就会让人的内心走向偏颇......）

  佛教中缘起、因果的世界观为佛教徒的环境保护实践提供了根本的依据。《杂阿含经》说：“此有故彼有，此生故彼生，此无故彼无，此灭故彼灭。”

  佛陀以其亲证的缘起真理揭示了宇宙一切事物、现象之间的相互依存与因果联系。人的正报与其赖以生存的依报––自然环境，有着“依正不二”、唇齿相依的紧密联系。缘起因果的道理还告诉我们，自身的发展诉求不能损害到他人的权益，不能罔顾子孙后代的生存环境，否则必将遭受恶果。

  南传《大藏经》中也有“不应采伐如是等诸种之种子与诸种之树木”的记载。在佛教典籍中，对于狩猎、乱伐树木、开矿挖山、江河捕鱼等都有严格的规定，可看作是一系列保护生态环境的实践标准。

  (诸葛长青：阿弥陀佛。佛祖反复告诫人们，珍惜自然环境、保护自然环境，实际上就是保护自己，一切都是因果，唯有保护环境，环境才会保护人类)

  如果说由于敬畏因果而戒杀强调了自利，佛弟子出于慈悲的理念而护生则更体现了利他的精神。

  《华严经普贤行愿品》强调平等心与大悲心的关系，强调菩萨应平等饶益一切众生：“以于众生心平等故，则能成就圆满大悲，以大悲心随众生故，则能成就供养如来。”在这种无比广阔深邃的慈悲精神的光芒照耀下，狭隘的“人类中心主义”自然没有容身之处。大乘佛法中“为诸众生不请友”的慈悲精神，激励了古今无数佛弟子努力躬行实践，为“上求佛道、下化众生”而广修六度万行，而在中国佛教则突出体现在放生、素食的优良传统上。

  为了成就菩萨道，不仅要成就众生，还要净佛国土。由于《般若经》等经典的提倡，“庄严国土、利乐有情”成为中国佛教徒的实践目标，也因此促成了众多名山古刹的清净庄严。

  据《高僧传》记载，早在北魏年间，梵僧昙摩密多来到敦煌之后，曾经“于闲旷之地，建立精舍”，并种植树木上千株，形成方圆百里的园林。被联合国教科文组织确定为世界自然与文化遗产的峨眉山，其优美的环境、茂密的森林并非出自天然，而是主要来自从唐朝开始中国历代僧人的杰出贡献。时至今天，无论地处深山的各大丛林，还是位于繁华地带的都市寺院，都以其参天的古木、如茵的花草迎接着各方信徒访客，在环境问题日益突出的今天，更显得弥足珍贵。

   （诸葛长青：古人热爱自然，种植树木，这正是“前人栽树后人乘凉”造福人类的大善事。尤其是古今高僧大德，都把环境保护放在第一位）

   佛教的智慧宝藏中蕴藏着如此珍贵的生态保护思想，历代佛子的实践有着如此丰富的与自然和谐相处的内涵，作为21世纪的佛教徒，面对千疮百孔的人类生存环境，面对气候变化所带来的严重后果，不但自己要以祖师大德为典范，实践自然环保的生活，更应当义无反顾地秉持佛菩萨的慈悲救世之心，大力弘扬佛陀的智慧言教，以期启发和影响越来越多的人，扭转人类的整体共业。

  现代的佛教徒和佛教团体，应该更积极地提倡“人间佛教”、“入世佛教”的参与精神，为环境保护等人类福祉事业发挥更大的作用。同时，现代社会是一个地球村，地球的苦难向我们提出一个共同的环保课题，这个难题不仅仅只有一个解决方案。

  正如同佛法讲“八万四千法门”、“归元无二路，方便有多门”，佛教徒应以更开放的心胸找出与各界人士对话、合作的道路，利用区域文化的特点，推动与非佛教人士间的对话与环保行动。

  在儒道文化里蕴涵着大量的仁爱、护生思想，这些“发乎道德，应于福祸”的道理，与佛法的精神是相通的。例如，孟子说：“谷与鱼鳖不可胜食，材木不可胜用，是使民养生丧死无憾也。养生丧死无憾，王道之始也。”意思是人与自然和谐是生存发展与社会安定的根本。

  儒家认为，人与万物都是自然的产物，主张“仁民爱物”、推己及人，把仁爱精神扩展至宇宙万物。

  “道法自然”是中国二千五百年前老子提出的主张。《老子》说：“天道无亲，常与善人”，人类应与大自然和谐相处，天地万物都有它存在的价值，人类对一切生命和保护生命系统负有伦理责任。道家把自然规律看成是宇宙万物和人类世界的最高法则，“天人合一”就是追求人与自然界的和谐统一。在这一点上，佛家、儒家和道家的观点有着不少共通之处。

  （诸葛长青：儒家、道家都主张仁爱之心保护自然。老子说上善若水、天道无亲、常与善人，孔子说行善之家必有福报啊）

  由于进入工业化的时间较早，西方发达国家在生态保护的研究和实践方面，普遍比较重视，工作起步较早。诺贝尔和平奖获得者、著名神学家史怀哲提出了“敬畏生命”的理论，他将人与动物视为应当和睦相处的兄弟关系，为基督教文化关注生态问题提供了理论基础。

  （诸葛长青：不仅儒释道主张保护动物环境，基督教也是主张把动物看做人类朋友兄弟）

  “二人同心，其利断金”，在“经济全球化、文化多元化”特征日益显著的今天，不同宗教、文化体系的对话固然重要，教内的合作往往会发挥更大的作用。多年来，中韩日三国佛教界“黄金纽带”关系日益牢固，在呼吁世界和平、推动环境保护、重建伦理道德等各方面作了持续不断的努力，并结出许多丰硕成果。

  十年前中韩日佛教友好交流会议决定，为实现庄严国土、利乐有情的伟大理念，三国佛教界每年4月在本国植树，就是一个很好的例证。

  今天，我们三国佛教界人士又来到美丽的济州岛，共同探讨佛教徒为环境保护所承担的责任，讨论如何用佛教的环保思想，来启发和引导当今社会的伦理观念，可谓意义重大、影响深远。在人类面临环境危机之际，佛教徒有义务担负起应尽的全球责任，用自身的行动去感召人们，以彼此的同心同愿来影响社会，并发挥大乘佛法的圆融特性，让佛教的价值观放声于世界文化的体系中。

  诸葛长青：我们感恩学诚法师和世界各国行善积德的人，他们是保护自然环境的倡导者和实践者，也愿我们每一个人都行动起来，保护我们的环境，保护我们的地球。 

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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往期精选文章

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向