英国历史学家汤因比（Arnold J.Toynbee）曾说过：“佛教流传到西方， 将使其他在20 世纪所发生的历史性事件，相形失色。其意义及重要性， 远超过两次世界大战、政治体制的革新、科学上的成就、核子武器的发明， 以及太空发展等。也许现在尚未被人发觉，但在几百年之后，回顾历史， 就会发觉佛教对西方的社会、文化、精神之影响，远较其他20 世纪中任何重大事件，更为深远。” 

  加拿大佛教会湛山精舍恰好身处西方社会，一直担任在西方社会弘扬佛法的先锋，且有50 年与西方文明对话的经验。笔者有幸参与其中， 在加拿大从事实际弘法多年，不但与中国佛教界有友好往来，而且与西方政界、宗教界及民众有密切接触，是佛法西渐的这一历史大趋势的参与者和见证者，此文就这方面的实际层面和理论层面做一些思考和探讨， 谨求教于各方方家。

  在1500 年前，北美大陆还在世界历史的视野之外。佛教的传播实质是亚洲诸文明间的交流。如果把鉴真和尚东渡成功的天宝十二载 （753） 做为第一次国际化的标志点，以后漫长的岁月中，汉传佛教只是在东亚汉字文化圈里苦苦经营，没有向东继续拓展。直到20 世纪60 年代几位先驱者分别从中国台湾、香港移师北美大陆，开启了一千多年之后的北美弘法之路。

  池田大作很早就说过：“ 如何克服21 世纪人类所面临的危机呢？从根本上来说，没有诸如一挥魔杖就可解决问题的政策。相反， 我们还不得不承认前途是非常险峻的。面对的是如何不得不挺身抵抗蛮不讲理的暴力的难题。……‘只有对话才是和平的王道’——只要人类历史不停止其前进，人类就不得不永远肩负这一命题。”b佛教的传播和发展需要对话，世界的和平和发展也需要对话。加拿大佛教会和湛山精舍以及美国佛教青年会一直以来是汉传佛教在北美传播的先锋，历代住持都十分重视与外界的对话和交流，同时在探索中提高自身能力，完善弘法机制，做到交流和互鉴。

  佛教起源于东方，在相当一个历史时期，其影响力一直在东亚和东南亚范围内。特别是汉传佛教，一直在“汉字文化圈”传播和交流。当20世纪60至70年代，汉传佛教第二次国际化潮流波及以基督教为背景的西方文化圈时，东西方文化的共同标准、价值观、风俗等在真正意义上开始“面对面”。历史上东西方文化的交际多以西方传教或战争方式为媒介，是西方文化采取主动，而东方文化被动接受的形态。汉传佛教的西渐，虽然最初面对的是居住在西方社会的华裔或亚裔，但已经不是早期交流时的不平衡状态。

  从20世纪70年代开始，一种被称为“多元文化政策”的新文化观开始觉醒。西方社会自我纠偏，各国都鼓励西方人士学习亚洲、非洲和拉丁美洲的文化、历史和艺术，了解其他宗教特别是佛教。这项政策在20世纪90年代进展加快，基本取得西方社会的共识。

  在此形势下，汉传佛教在北美站稳脚跟，而且发展壮大。加拿大佛教会和湛山精舍在传法弘法方面的做法有：

  （1）积极翻译汉传佛教经典为英文、法文、西班牙文，建立开放的图书馆系统。

  湛山精舍开山之一乐渡长老自 1963年从香港移民美国，创立了美国佛教会、美国佛教青年会、旧金山佛教会，及美加佛经翻译委员会。1974年，在创办和住持美国佛教会和大觉寺十年之后，乐渡长老辞去其他职务，创办美国佛教青年会。这是一座为了专心一致翻译英文佛经而开设的道场，经过40 多年的辛勤努力，在乐渡长老的努力下已翻译出版了30 多种英文大乘经典，大多数已再版多次，在北美已具有相当大的影响力。因此，他是汉传佛教岀家人在北美译经的第一人。

  他亲自翻译和主持翻译的大乘经典和普及读物有30 多种，如《传心法要》《地藏经》《菩萨学处》《心经讲录》《顿悟修证》《净土十疑论》《嘉言录》《梦游集》《顿悟入道要门论》《佛法导论》《圆顿三经》《弥陀要解》《普贤行愿品》《佛学辞典》《梵网经》《佛教故事》《法航法师演讲集》《佛法概论》《幸福之道》《丰子恺护生画集精选》《静坐》《念佛四十八法》《大般涅槃经》以及《早功课诵》等。以上这些佛书不但已译成英文，一部分经典还被翻译成法文、西班牙文和越南文。还有20 多种英文佛经尚待整理出版。

  美国佛教青年会数十年如一日，默默耕耘，主要法务是从事英文佛经翻译，并免费将出版的各种经书赠送到世界各地，还根据世界各地信众来信的要求，由义工包装免费邮寄。这里经常收到来自世界各地的许多感谢信，还有不少从美国各监狱及受刑犯寄出的感谢信。

  （2）积极与其他宗教机构特别是基督教教堂取得联系，建立机构和私人的沟通渠道，举办联谊活动，增进友情互动，还在一些实际问题上共同协商、相互支援。

  （3）积极在西人社区内开展佛教活动，初期以西人容易理解的禅修、素食、护生、禅茶和插花等活动为主，贯之以佛教教义，让更多西方朋友了解了中国传统文化，了解佛法，受益于佛陀智慧。

  （4）积极向其他族群介绍、宣传佛法，特别是选派佛学基础好、精通外语的工作人员专门接待学校组织的学生参观，让佛法种子在此生根开花。随着近年来弘法力度的加强，当地警察局和教育局已把汉传佛教作为中国传统文化的代表，定期组织人员到湛山精舍参观学习。据统计， 从2007 年9 月至2017 年4 月，湛山精舍共接待的各界贤达人士参访团的人数达六万多人次，其中包括来自安大略省各地的天主教学校、公校、私校、童子军的师生，以及耆老、成人、国语、宗教、医疗、妇女、警察、基督教、族裔教会、犹太教等方面的组织，还接待了皇家安省博物馆、大学院校教师、美国教师、中学教师等教育方面的组织。另外，地处世界着名的自然景观尼亚加拉大瀑布附近的湛山精舍万佛舍利塔寺， 自2001 年７月１日万佛舍利塔开光以来，每年6 至10 月的旅游旺季的周末都安排有中英双语导游，带领游客参观万佛舍利塔，讲解基本佛法，每年的参观总人数都在5000人次以上。

  兴建中的加国四大名山就是立足于在多宗教背景下实现多元文化交流、进而发展佛教事业的一个举措。设计初衷就是直观地向北美民众展示佛教文化，在每一位参观者心中种下菩提种子，为今后的长远发展打下基础。加拿大佛教四大名山的第一个工程加国五台山已经初具规模。其主要功能定位于北美佛教文化交流中心，它不仅欢迎汉传佛教各流派的交流，也欢迎佛教所有传承的交流，而且也欢迎其他宗教的信仰者参观访问。

  近代汉传佛教大家，如“民国三虚”禅宗虚云法师、天台宗倓虚法师、唯识宗太虚法师都毫无门户之见，主张相互借鉴学习。倓虚大师在主办青岛佛学院时，邀请律宗大师弘一法师讲学，给学生示范各宗派相互学习的重要性。他在自传中坦陈，自己曾研究过道教、基督教经典，心胸开放，可见一斑。虚云大师的禅学思想的一个重要特点，就是积极主张各宗派在佛法中都处于平等地位，“法无高下，贵在契机。”他曾说：“佛门略开十宗，四十余派。而以禅、净、律、密四宗，摄机较广。善知识：佛境如王都，各宗如通都大路，任何一路，皆能觐王。众生散处四方，由于出发之点，各个不同，然而到达王所，却是一样有效。” 

  乐渡长老曾经说，各派相互攻击，到底是没有出路的。d湛山精舍三位长老对汉传佛教与其他各传承的交流从开始就有清醒的认识，并满腔热情地致力于佛教各宗派的友好往来和交流学习。

  湛山精舍各道场一直是佛教各宗派讲经说法的舞台。无论来自何方，无论哪个派别，只要是以弘扬佛法为目的，湛山精舍都以现有的场地优势和人员组织优势予以积极的配合。这些做法受到了诸山大德的欢迎和赞赏，他们也十分感谢三位长老多年的开拓，为后来者创造了这幺一个平台。

  湛山精舍的传统活动“千人素宴贺佛诞”已经成功举办了九届。每年我们除了邀请联邦、安省和多伦多市政要之外，还要邀请南传佛教和藏传佛教的领袖人物参加，各派汇集，欢聚一堂，并举行庄严隆重的“传佛心灯”的仪式。这个仪式其实更具有象征意义，它向社会宣示：我们都是佛陀的弟子，我们有共同的事业和共同的目标。

  我们在交流中也发现，藏传佛教和南传佛教都有很好的经验值得我们参照和学习。关于这个主题将会另外找机会阐述。不管怎样，取得大成就的，总是开放吸收、博采众长、扬长避短的那一支。佛教传播史， 甚至基督教传播史都很好地证明了这一点。

  加拿大佛教会和湛山精舍地处北美，身处基督教文化为背景的西方社会，但始终将位于亚洲的两个地方视为圣地；一是佛陀诞生地，二是汉传佛教的中心——中国。我们所有的工作都顺着两条主线展开：一是弘扬如来本业的使命，二是宣扬和光大中华文化的责任。把佛陀的智慧和中国的优秀传统文化介绍到加拿大来，使其发扬光大，让中华文化在加拿大多元文化格局中占有一席之地，使其大放异彩。为了更好地完成这两个重任，我们始终紧密地和中国佛教界保持经常性的友好交流。

  这种交流不仅有日常往来，还联合举办规模比较大的文化交流和佛事活动，给身处西方的信徒和民众以耳目一新的感觉。2014 年6 月举办的“加中佛教文化交流周”活动，成果丰硕。在活动期间，还和来自中国的80 名法师举办了加国历史上规模最大的“首届水陆法会”。2015 年6 月举办的首届“精进禅七”，邀请中国江苏省镇江市金山寺10 位法师将具有一千多年历史的金山禅修古规引进到加拿大。这些都是加拿大汉传佛教传播史上值得记录的历史性事件。这些活动得到了中国国内有关地方宗教局和佛教界的大力支援，我们已经签约将这些活动常规化， 目的是把加中佛教文化交流活动引向更高更深层次。

  为今后和国内汉传佛教界在文化交流、人才培养、寺院建设、社会慈善等方面加强合作沟通，建立常态性的沟通合作机制，努力实现资源分享，优势互补，积极推动中国佛教文化和中国传统文化在北美的弘扬与发展，我们先后和几座寺院结为友好寺院，通过多种方式为促进两国人民友好往来、文化交流以及世界和平做出应有的贡献。中国国家宗教事务局蒋坚永副局长和中国佛教协会学诚会长也曾代表国家宗教事务局和中国佛教协会对加拿大佛教会及湛山精舍在海外弘扬佛法、促进中加两国人民友谊等方面所做出的贡献表示肯定。

  出生于东方的英国作家曾经感叹：“东是东，西是西，东西永古不相期！”f其实，东西方总有见面握手的一天，而一旦见面，西方知识界立即认识到从东方而来的这一古老宗教的魅力，甚至极端的如哲学家尼采，他在声言“上帝死了”的同时说：“佛教要比基督教千百倍地真实：客观而冷静地提出问题是它的一部分遗产，因为佛教来自于一个经过几百年发展的哲学运动。”g自那时以来，佛教文化已经在西方产生了广泛的影响，以至于当代哲学家海德格尔和弗洛姆都受禅宗的影响，并认为西方人受理性知识体系的束缚，影响了其视野，禅宗为西方人指出了一条通往自由的道路。

  法国学者阿努瓦·阿布戴尔─马里克认为，当代世界早已不是“三个世界”了，而是呈现两大文明圈格局：一个是印度-雅利安语系文明圈（包括古埃及、波斯、古希腊世界、欧洲、北美、拉丁美洲的大部分印欧语系地区、亚撒哈拉大沙漠非洲──伊斯兰教文明文化范围），一个是中国文明圈（包括中国、日本、蒙古──中亚、越南和东南亚、东亚次大陆、大洋洲、从波斯到菲律宾的伊斯兰教文化范围）。他认为，中国是东方文明的动力中心，地处亚洲的中心位置。 

  佛教圆融、包容、谦和、和平的理念，已经深深地扎根于中国文化。我们有义务、有责任向世界介绍佛教文化，推广佛教理念。但这绝不意味“唯我独尊”。佛教教义决定了我们的态度和行动方式。对话的实质是平等，交流的实质是提高。

  美国学者亨廷顿的“文明冲突论”引起了很多关注。但人们却有意无意地忽视亨廷顿思想的另一面，那就是“文明的融合”。他说：“在可见的将来，不会有普世的文明，有的只是一个包含不同文明的世界， 而其中的每一个文明都得学习与其他文明共存。”他认为，即使是紧密的经济合作也有赖于共同的文化基础。如果真是如此，那幺全球化的经贸往来必须要有文明的相互包容。这也是全球经济一体化所考虑的重要问题。“西方国家也需要深入了解其他文明的基本宗教和哲学主张，以及洞悉他们是如何理解自身利益的。这需要西方去识别和其他文明间的共通性。” 

  在古代西方，科学知识属于贵族哲学家，而技术则归制造工匠所掌握。后来，科学和技术越来越接近，甚至成为一体，成为现代社会人们的“神祇”。技术的进步的确给人们带来了极大的便利，把人从很多原始的、繁重的、单调的工作岗位解放出来。但人们发现，科学思维、技术进步并不能给人带来幸福。我们认为佛教所提倡的智慧、慈悲、因果、缘分、佛性平等能净化心灵，启迪智慧，提升精神境界，给人类带来永恒的幸福。由此可见，佛教既是科学也是文明的体现。

  中国国家主席习近平在联合国教科文组织总部演讲时指出，“第一， 文明是多彩的，人类文明因多样才有交流互鉴的价值。”“第二，文明是平等的，人类文明因平等才有交流互鉴的前提。”“第三，文明是包容的，人类文明因包容才有交流互鉴的动力。”“文明因交流而多彩， 文明因互鉴而丰富。文明交流互鉴，是推动人类文明进步和世界和平发展的重要动力。”j

  多样并存、平等交流、相互包容，这些理念与佛教所倡导的核心价值高度契合，也与当代世界和平与发展的主旋律十分合拍。我们认为这绝不是巧合。作为汉传佛教的海外弘法人和来自中国的僧人，我们十分感佩当代中国领导人对中国传统文化精神的理解如此透彻，对其在当代世界的价值认识如此深刻，不禁欢欣鼓舞。中国最古老的典籍《尚书》说： “克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦。”k中国文化的思想体系从来都是沿着家庭—国家—世界的次第而推广和实行的，所谓“格物、致知、诚意、正心、修身、齐家、治国、平天下”的路线图，其中正心和修身，宗教便可发挥作用，最后达到“止于至善”的境地。从个体开始，从内心开始，寻求整个世界的和平与发展之路，因而切实可行。践行佛教的核心价值通过各国政府与民间的协同努力，一定会为全球文明交流互鉴、世界和平发展和人类文明进步做出更大的贡献。

  a 　http://www.drbachinese.org/vbs/publish/140/vbs140p018c.htm，2017 年4 月5 日检录。

  b 　[日］池田大作：“SGI日和平倡言：和平凯歌──宇宙主义的复兴”，1999年，东京：创价学会官网。

  c 　《虚云和尚全集》，第一分册《法语开示》，净慧主编，中州古籍出版社，2009年。

  d 　中国百科网,佛教人物。HTTP://www.chinabaike.com/article/baike/fj/rw/2008/200803301303596_3.html ，2017年5月18日检索。

  e 　佛教在线，http://www.fjnet.com/jjdt/jjdtnr/201108/t20110813_183570.htm ，2017年5月15日检索。

  f 　The Ballad of East and West by Rudyard Kipling 。“Oh, East is East, and West is West, and never the twain shall meet ”.

  g 　[德］尼采：《反基督》，陈君华译，河北教育出版社，2003年。

  h 　阿努瓦·阿布戴尔─马里克着：《文明与社会理论》，张宁、丰子义译，浙江人民出版社，1989年。

  i 　[美］亨廷顿：《文明的冲突》，香港中文大学《二十一世纪》双月刊， 1993 年10 月号。

  j 　http://news.xinhuanet.com/world/2014-03/28/c_119982831.htm，2017 年4 月8 日检索。

  k 　《尚书·尧典》。

  British historian Arnold J. Toynbee once said, “The influx of Buddhism to the west will overshadow all other historical events of the 20th century. Its meaning and impact will surpass that of the two World Wars, political system innovations, scientific achievements, invention of nuclear weapon, and space development, etc. Its impact may not be felt at this time. But several hundred years later, looking back in history, Buddhism will be seen to have far more important social, cultural and spiritual impact on the western world than any other big event of the 20th century.”

  The Buddhist Association of Canada Cham Shan Temple is the pioneer in bringing Buddhism to the western world, with 50-year experience in establishing dialogues with the western civilization. I am delighted to be a participant and a witness in this historical movement of Buddhism promulgation to the West, establishing congenial communications with the Buddhist communities in China, politicians in the western world, other religious sectors and the population as a whole. This article explores and examines this 50-year mission in the context of practicality and ideology. Any input or comment is welcome and appreciated.

  1500 years ago, North America was not yet part of the world history. The spread of Buddhism was practically within the Asian civilizations. If we consider Master Jian Zhen's journey to the East in Year 12 of Tian Bao （753 A.C.） as the first outreach attempt, in the long period thereafter, Chinese Buddhism was only propagated within the East Asian language circle without actualy reaching the east. It was until the 60's of the 20th century that a few pioneers entered North America from Taiwan and Hong Kong that started the North American journey of Buddhism propagation.

  Daisaku Ikeda once said, “How can we conquer the calamities faced by the people of the 21st century? Basically, there is no solution that works like a magic wand. In the contrary, we must admit that the future is treacherous. We must stand up against uncivilized and barbarous challenges …. 'The primary road to peace is dialogue' – As long as the history of humanity does not cease to advance, all men must forever shoulder this task.” Dialogue is essential to the development and propagation of Buddhism. Dialogue is also essential to the development of world peace.

  The Buddhist Association of Canada Cham Shan Temple and the Young Men's Buddhist Association of America are two pioneers in the propagation of Chinese Buddhism in North America. Several generations of abbots have placed great emphasis on establishing dialogue with the outside world, and at the same time upgrading and improving themselves and their systems of promulgation in order to achieve effective communication and interaction.

  Buddhism originated in the East, and for a long time in history, its influence was mostly felt in East Asia and Southeast Asia. Chinese Buddhism was propagated in Chinese-speaking regions only. Between the 60's and 70's of the 20th century, in the second outreach venture, Chinese Buddhism came face-to-face with Christianity and western culture. Historically, cultural exchange between East and West was brought about by war or missionary work, with the West taking the active role and the East being the passive partner. In earlier days, Chinese Buddhism in the West only reached out to immigrants from Asia or China. This picture of imbalance is no longer true today.

  The concept of multiculturalism first became social policy in the 70's of the 20th century. The western world felt the need to understand Asian, African and Latin American cultures in relation to their history, art and religion, especially Buddhism. This policy gained momentum in the 90's of the 20th century, and was well accepted by the western society.

  In this environment, Chinese Buddhism began to take root and grow strongly in North America. In the propagation of Buddhism, the Buddhist Association of Canada and Cham Shan Temple take the following approaches:

  （1） Translate Chinese Buddhist scriptures into English, French and Spanish. Establish an open library system.

  One of the founding Masters of Cham Shan Temple, Venerable Lok To, emigrated to America from Hong Kong in 1963. He established the Buddhist Association of the United States, Young Men's Buddhist Association of America, Buddhist Association of San Francisco and Sutra Translation Committee of the United States and Canada. In 1974, ten years after the establishment of the Buddhist Association of the United States and the Temple of Enlightenment, he resigned from his many positions and founded the Young Men's Buddhist Association of America. The focus of this establishment was to translate Buddhist scriptures into English. After 40 years of Venerable Lok To's dedication and hard work, more than 30 Mahayana sutras have been translated into English. Many of them have had several editions. Venerable Lok To was the first Chinese Buddhist monk in North America to translate Buddhist text into English. His work was very influential in the Buddhist community in North America.

  There are over 30 Buddhist scriptures translated by Venerable Lok To or translated under his supervision, such as: “The Dharma of Mind Transmission”, “The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows”, “The Practice of Bodhisattva Dharma”, “The Prajna Paramita Heart Sutra”, “Practice and Attain Sudden Enlightenment”, “Pure Land, Pure Mind”, “Mind-Seal of the Buddhas”, “Pure Land of the Patriarch”, “Pure Land Buddhism: Dialogues with Ancient Masters”, “Three Sutras on Complete Enlightenment”, “Horizontal Escape: Pure Land Buddhism in Theory and Practice”, “Samantabhadra: Supreme Vows”, “The Seeker's Glossary of Buddhism”, “Brahma-Net Sutra”, “Thus Have I Heard: Buddhist Parables and Stories”, “Selected Lectures of Dharma Master Fa-Fang”, “The Buddha's Teachings”, “The Way of Fortune with Blessings”, “Give Us a Chance! A Buddhist View of Compassion”, The Fundamentals of Meditation Practice”, “The Mahayana Mahaparinirvana Sutra” and “The Buddhist Liturgy”, etc. Besides English, several of the above books have also been translated into French, Spanish and Vietnamese. There are over 20 more English books being prepared for publication.

  The main work of Young Men's Buddhist Association of America is translation of Buddhist texts into English and circulating their publications upon request to different parts of the world. These books are published for free distribution. The Association constantly receives thank-you letters from all over the world, as well as from American inmates who have requested books.

  （2） Participate in interfaith activities to establish communication channels with religious groups, especially Christian Churches, to strengthen friendship and cooperation. Encourage open discussion on common issues of interest for mutual benefit and support.

  （3） Organize Buddhism related activities such as meditation retreat, vegan festival, animal protection, tea ceremony, floral art, etc. to introduce Chinese customs and Buddha's teachings to our western friends.

  （4） Actively engage in propagating Buddhism to different cultural groups by placing experienced personnel in conducting school and group visits. In recent years, Chinese Buddhism has been accepted as part of Chinese culture. Both the Police and the School Board pay regular visits to Cham Shan Temple as part of their education. According to our statistics, from September, 2007 to April, 2013, Cham Shan Temple had welcomed 32,970 visitors. This includes visitors from different school boards in Ontario, the Scouts, the elderly, the police, healthcare workers, women, adults, Christians, Jews and other religious and cultural groups. Visitors also include the Royal Ontario Museum, university faculty members, American teachers and high school teachers. In addition, the Ten Thousand Buddhas Sarira Stupa located in the scenic area of Niagara Falls provides free guided tours to visitors from June to October each year since its opening on July 1, 2001. The tour is conducted in both Chinese and English, the content of which is basic Buddhism principle and practice. Every year, over 5,000 visitors benefit from these tours.

  After these approaches comes the actualization of our goal. The construction of the Four Great Sacred Buddhist Gardens in Canada is an initiative to propagate Buddhism in a multicultural environment. As seeds are sown, time for harvest is yet to come. The first phase of the project is to build Wutai Shan Buddhist Garden in Canada. Its construction is already underway. Its function is to serve as a Buddhist cultural exchange center, not only for different sects of Chinese Buddhism, but also for different traditions in Buddhism. It also welcomes visits from other faiths.

  The three eminent contemporary Masters in Chinese Buddhism: Master Xu Yun of Chan, Master Tan Xu of Tiantai and Master Tai Xu of Vijnanavada, all encouraged inter-school learning and interaction. When Grand Master Tan Xu was in charge of Qingdao College of Buddhism, he invited Venerable Hong Yi of Vinaya School to give lectures at the college. He mentioned in his biography that he had studied Taoism and Christian scriptures. One important focus of Venerable Xu Yun's ideology of Chan was equal status of all traditions in Buddhism. “There is no superior or inferior in Dharma. It's viability that counts.” He also said, “There are over 40 sects and 10 traditions in Buddhism. Among them, Chan, Pureland, Vinaya and Vajrayana are the most popular. Buddhaland is like a kingdom. All traditions are like roads. Roads may have different starting points, but they all lead to the same goal.”

  Venerable Lok To once mentioned that there was no hope for Buddhism if different traditions attacked each other. The three Venerable Masters of Cham Shan Temple started with a very clear understanding of the importance of fostering a congenial relationship with other traditions and they worked wholeheartedly towards this goal.

  The many locations of Cham Shan Temple provide a good platform for all traditions of Buddhism to promote their practice. As long as the objective is propagation of Buddhism, Cham Shan Temple is happy to supply venue and human resources to meet their needs. This approach is highly commended by important members of the Buddhist community. The three Venerables and their past effort in creating this platform are met with much appreciation and applause.

  Cham Shan Temple has successfully hosted the annual Wesak Festival Vegetarian Banquet for 9 years. Every year, we invite guests from the three levels of governments in Canada, leaders of Theravadan and Vjrayana Buddhist communities. There is a grand ceremony of “Passing of the Torch”. This ceremony has a significant message to show to the world: “We are the Buddha's followers and we share a common mission and goal.”

  In our interaction with Theravadan and Vjrayana Buddhist communities, we realize that there are many areas we can learn from their practice and experience. This will be another topic of discussion in the future. An open attitude to learning is always a key to success. This has proven to be the case in the history of propagation for both Christianity and Buddhism.

  The Buddhist Association of Canada, Cham Shan Temple is located in North America, which is a western culture with Christian values. Yet two places in Asia are considered our holy lands: one is the birth place of the Buddha; the other is the center of Chinese Buddhism, China. Our work is mainly developed along these two areas: to continue the legacy of the Buddha and to promote Chinese culture. We hope to bring to Canada the wisdom of the Buddha and the merit of Chinese culture. In order to achieve this aim, we are in frequent contact and in good relationship with the Buddhist community in China.

  The contact is not confined only to normal communication. It also involves participation in organized events. In June 2014, the first Chinese-Canadian Buddhist Cultural Exchange Week was held with great success. 80 monastics from China participated in the biggest Ceremony of Water and Land in our Canadian history. The first 7-day Chan Retreat was held in June 2015. 10 monastics from Jinshan Temple in Jiangsu Province introduced to Canada the 1,000-year traditional discipline of Chan. These are important events to be recorded in the history of Chinese Buddhism in Canada. These events have gained fervent support from the Buddhist community and the Religious Affairs Bureau in China. Agreement has been made to have this kind of event between China and Canada held on a regular basis to further strengthen cooperation and communication between the two nations.

  In order to facilitate future interaction with China in areas of Buddhist education, temple operation and management, cultural exchange, social and charitable matters, a fraternity system has been set up with several temples in China for cooperation and resources support in the promotion and development of Chinese Buddhism and Chinese culture in North America. On behalf of the Chinese Buddhist Association, Venerable Xue Cheng commended the Buddhist Association of Canada, Cham Shan Temple for their effort and contribution in promoting Buddhism and improving friendship between China and Canada.

  British writer Rudyard Kipling, who was born in the East, once exclaimed, “ Oh, East is East, and West is West, and never the twain shall meet.”In fact, there would be a time when the East meets the West, and it is when the West discovers Buddhism. Similarly, when the western intellectuals discovered the charisma of this ancient religion, extremists such as philosopher Friedrich Nietzsche proclaimed, “God is dead,” and said, “Buddhism is thousand times more genuine than Christianity: part of its legacy is in addressing a problem in an objective and placid manner, for Buddhism arose from a philosophical movement that passed through hundreds of years of development.” Since then, Buddhist culture has had universal impact on the West. Contemporary philosophers Martin Heidegger and Erich Fromm were also influenced by Chan to consider westerners too confined by conscience and knowledge, which limit their vision. Chan has shown the westerners a path to freedom.

  French scholar Anouar Abdel-Malek thinks that the contemporary world is no longer “the three worlds”. It is a world of two big camps: one is the Indian-Aryan language circle （including ancient Egypt, Poland, ancient Greek, Europe, North America, Latin America and the Islamic civilization region）, and the other one is the Chinese language circle （including China, Japan, Mongolia, Central Asia, Vietnam, Southeast Asia, from Persian to the Philippines Islamic civilization regions）. He thinks China is the mobile center of the eastern civilization as it is situated in the center of Asia.

  The ideas of tolerance, inclusiveness and peace in Buddhism have deeply ingrained in Chinese culture. We have the duty and responsibility to introduce and promote Buddhist culture to the world. This does not mean to say that Buddhism is supreme. Buddha's teachings have laid down guidelines for our action and behaviour, which is fair and equal dialogue in facilitating communication and exchange.

  American scholar Samuel P. Huntington's theory of “clash of civilizations” has received a lot of attention. Nevertheless, many have, consciously or unconsciously, overlooked another aspect of Huntington's theory, which is “amalgamation of civilizations”. He said, “In the foreseeable future, there will not be an universal civilization, but a world with a combination of different civilizations, in which each civilization must learn to coexist with all others.” He thinks that even close economic cooperation must be based on a common culture. If this is the case, the global economy requires an attitude of inclusiveness among all civilizations. This is an important topic to tackle when it comes to a unified global economy. “Western nations need to understand the fundamental religion and philosophy of other civilizations, in order to gain insight into their concept of profit. It is necessary for the western world to identify the features common among other civilizations.”

  In the ancient western world, scientific knowledge belonged only to the elite philosophers, and technology belonged to the artisans. Later, science and technology have come together as one subject “worshipped' by moderners. Indeed, technology has brought a lot of convenience to mankind and freed them from primitive, heavy and routine chores. But people have found that a scientific mind and advancement in technology do not bring happiness. It is believed that wisdom, compassion, karma, affinity and equanimity can cleanse our mind, open our horizon and transcend our spirit, which brings lasting happiness to mankind. In this respect, Buddhism is science as well as an embodiment of civilization.

  Xi Jinping, President of the People's Republic of China, pointed out in his speech at the United Nations, “1. Civilization is colorful. It is the diversity in civilizations that brings about interactions and advancement in man.” “2. Civilization is fair. The prerequisite for human interaction is fairness.” “3. Civilization is inclusive. Inclusiveness is the motivation for interaction.” “Diversity makes civilization colorful. Interaction among civilizations is the main force behind the advancement of civilization and world peace.”

  Diversity, inclusiveness, fair interaction are concepts similar to the basic principles in Buddhism. They are also in harmony with the development of world peace. This is not a coincidence. As a Buddhist Bhikku from China, who propagates Chinese Buddhism overseas, I admire the profound understanding of traditional culture and its values expressed by the current President of China. Ancient Chinese philosophy has always emphasized that all virtues begin with the cultivation of self. When one practices self-discipline, society and the nation will be in harmony. To develop self-discipline, religion has an important role to play. Practicing Buddhist values, interacting with communities and government officials contribute to the advancement of world peace and the development of human civilization.