中、加、美三国首届“佛教论坛”，即将在加拿大多伦多大学举行，是世界佛教史上的一个里程碑事件，也是中国传统文化、汉传佛教进入北美社会的一个标志性事件。国家强大、民族强盛必须体现文化大国的崛起和影响力。佛教传入中国有二千多年的历史，是中国文化的重要组成部分。把优秀的中国传统文化体现者之一——佛教传播到北美地区，乃至全世界，是中国国家领导人提倡“一带一路”，中国文明走出亚洲，面向世界的具体表现，也是实现“中国梦”的真正意义。三国“佛教论坛”的成功举办，将使佛教以更加积极和富有活力的态势走上世界历史舞台，扮演重要的角色，使中国文明、佛教文明在北美更加发扬光大。

  首届“中加美佛教论坛”的主题是：“圆融中道，持久和平”。是中国佛教协会会长学诚大和尚亲自命题的, 很有创意。 我体会它至少包含三方面的意义：一是凸显出包容世界，和平共处的重要性。 二是强调佛教的世界观是圆融中道的，你中有我、我中有你，和谐世界要从你我做起。三是持久和平，是全人类的共同愿望，也是三国佛教论坛所期待和希望的长期目标。

  圆融，是佛教中的一个重要名词。在《楞严经》卷四，如来云：“地水火风，本性圆融。”中国佛教的天台及华严二宗，对圆融之理，解释得最详细。圆有圆满、圆熟、圆通的意思。圆满即是不缺少，缺则残，少则亏；圆熟即是不生硬。生则自感苦涩，硬则自伤分；圆通就是不阻碍，阻者阻碍，碍则有损失。人都祈求圆满，比如说：希望财富圆满、事业圆满、家庭圆满等等，不圆满则不幸福。圆熟是完全的成熟，不是勉强的。一个人的人格达到成熟或圆满的境地，便是“完人”。所以大家都盼望

  自己在有生之年达到圆熟的程度。

  佛教的最高境界就是能圆融而不走极端。“圆融自性”是佛教最原始的平等观，佛陀的教法不单是提倡人人平等，还提倡十法界众生平等， 甚至山河大地也平等。如果做人能圆融，别人自然少怨尤；待人少怨尤， 做人自然会圆通。能以平等观看待一切众生，就是法界圆融；能以因缘观看待一切事物，都是缘起缘灭，就是世界圆融。

  佛教这种圆融“出世”与“入世”的学说思想基础，一直存在佛陀的一代时教之中。从佛陀初转法轮、灵山拈花示众，到最后的涅槃入灭， 都以圆融无碍的教法引导众生。佛教传入中国以后，祖师大德们期望我们要圆融，不能偏颇，要求我们懂得到对应面切入，所谓应机说法，随缘度化。在我学佛的历程中，深深体会到佛陀的圆满生命和圆融无碍的大智慧给我带来的启发和帮助。使我从童年的单纯、无知的快乐，终于能体会成熟心灵的安详宁静。我们需要圆融地处理身边的人事，在我们的日常生活中每次放弃一点世俗需求，逐渐地、持续地加入一些精神元素。把圆融的智慧体现在止观双修与理事圆融的修行实践中，体现在返妄归真的认识中，体现在寂灭为乐的感受中。以平等心对待一切事物, 这样我们的心就能保持觉知和轻安，和圆融法界相应。佛的境界是圆融无碍的。 因为我们是未来佛，佛陀用了无数的善巧方便来帮助我们认识本来面目。所谓“方便有多门，归元无二路”。佛陀教法无数，然而唯有靠我们认真地修行，才能使自身愈来愈圆融自信，届时无论身处何种情况都是一样的了。这是我所向往的自在，是智慧和慈悲的圆融结合。有二千多年历史的佛教理论圆融无碍，慈悲智慧更是普世价值。唯一需要调整的是我们以何种方式推动佛教走向世界，面向未来。如今在加拿大多伦多大学举行的“中加美三国佛教论坛”正是佛教走向西方、走向世界的大舞台， 是圆融与完美统一，是佛弟子心底对内在圆融的向往与期待！

  中道是佛法的中心思想，也可以说是佛教的根本立场，在大小乘各个宗派中皆有解释。虽然解释的程度深浅有别，但是将“中道”作为核心义理的态度则是一致的。在原始佛教《中阿含经》中说：“佛言：莫以欲乐、极下贱业，为凡夫行，亦莫求自身苦行，至苦非圣行，无义相应， 离此二边，则有中道。成眼成智，自在成定，趣智趣觉，趣于涅槃。”（见《中阿含经·根本分别品·拘楼瘦无诤经》） 从《中阿含经》中的这段经文可以看出，这里所说的“中道”是一种不趋向于极端的合理的行为方式。佛陀教诫我们，在生活和修行上不要放纵欲乐，也不要追求极端的苦行，这两者都是“无义”的，只有远离这两种极端的行为，才符合“中道”，才能够成就禅定，开发智慧，最终趋向涅槃。当然，原始佛教中的“中道”思想，不仅仅体现在不执著的行为方式上，更体现在思想和实践的方面，在思想上的“中道”即是对十二因缘的理解和体悟，在实践上的“中道”即是对八正道的落实。

  如果说原始佛教的“中道”思想还主要体现为一种不极端的方式和态度的话，那么在大乘佛教中，“中道”则更多地体现在对世界观的阐述上。这一点，在大乘般若中观和瑜伽唯识两个思想体系中表现得最为明确。因此我们可以结合中观和唯识两个思想体系中对于“中道”的诠释，来理解大乘佛教的“中道”思想。

  在般若中观一系的思想中，“中道”思想主要讨论的是有为法的生灭有无的问题。如《中论》中所说，“众因缘生法，我说即是无，亦为是假名，亦是中道义。未曾有一法，不从因缘生，是故一切法，无不是空者。”（见《中论》观四谛品第二十四） 这里所讨论的“一切法”，即是“众因缘生法”。因缘所生的法，也即有为法，而一切的有为法从本质上而言，皆是空无所有的，只是假名安立而已，这便是般若“中道”的思想。这一点在龙树菩萨的另一部著作《大智度论》中也曾明确提出：“因缘生法，是名空相，亦名假名，亦名中道。若法实有，不应还无，今无先有，是名为断。不常不断，亦不有无，心识处灭，言说亦尽。”（见《大智度论》初品中意无碍释论第十二）

  在《金刚经》中，佛陀也对这个问题作出了解说:“一切有为法，如梦幻泡影，如露亦如电，应作如是观。”这里的“一切有为法”也就是龙树菩萨所说的“众因缘生法”，如梦幻泡影，如露如电，这六个比喻也正是进一步说明因缘所生的有为法是空无所有的。同时，在《金刚经》中佛陀也一再地阐述到了因缘所生法皆是“假名”的思想，如经文中所说，“诸微尘，如来说非微尘，是名微尘。如来说世界，非世界，是名世界。”“所言一切法者，即非一切法，是故名一切法。”“如来说具足色身，即非具足色身，是名具足色身。”佛陀用这样的表述，一再地强调一切因缘所生的有为法，皆是假名安立而已，其本质皆是空无所有的，这也便是

  龙树菩萨所归纳的“中道义”。

  在瑜伽唯识一系的思想中，对于“中道”也有其独特的说法，如《解深密经》中认为，远离有、空二边而完全彰显非有非空之中道真理之教， 才是真正的中道了义教。偏于有、空之教，都是不了义教。而《辩中边论》中则更明确地说，“虚妄分别有，于此二都无，此中唯有空，于彼亦有此。故说一切法，非空非不空，有无即有故，是则契中道。”（见《辩中边论》） 这里可以看出，唯识的中道思想认为，心识能够虚妄分别的作用是有的， 但是在这个虚妄分别之中，能够认识的主体（能取）和被认识的客体（所取）都是没有的，这里面真正有的只是“空性”的真理，但是这个空性呢， 却又是离不开依他起性的，离不开虚妄分别的作用。

  唯识中道观中所说的遍计所执性非有，即与中观所说的“一切法皆空”是一致的，其讨论的对象皆是因缘所生的有为法，中观认为一切有为法皆是“假名”，唯识也认为一切有为法皆是假名安立，如《唯识三十颂》中所说的“由假说我法，有种种相转”，《金刚经》中“所言一切法者，即非一切法，是故名一切法”的论述可以作为这一论断的圣言量。而《金刚经》中提出的“离一切诸相，则名诸佛”的说法，则可以看作对唯识理论中“圆成实性”的认同，由于此“圆成实性”是离诸因缘的无为法，所以《金刚经》中又说，“如来所说法，皆不可取、不可说、非法、非非法。所以者何？一切贤圣，皆以无为法而有差别。”

  当然，佛法中的“中道”思想甚深甚广，在此只能借助《金刚经》的经文作一简单的对比，但是通过对阿含、中观和唯识经论中“中道” 思想与《金刚经》的对比也可以看出，“中道”思想既可以作为佛教的“世界观”帮助我们认识一切诸法的本质，也可以具体指导我们在修学佛法中所持的合理态度和方式，我们只有通过对经论的学习和理解，真正体悟到“中道”的涵义，才能够真正契入佛法的真实义。

  持久和平是佛教从始至终的基本理念，“诸恶莫作，众善奉行”是千百年来佛教徒提倡的慈悲思想。正如中国国家主席在联合国教科文组织的发言：“雨果说，世界上最宽阔的是海洋，比海洋更宽阔的是天空， 比天空更宽阔的是人的胸怀。对待不同文明，我们需要比天空更宽阔的胸怀。文明如水，润物无声。我们应该推动不同文明相互尊重、和谐共处，让文明交流互鉴成为增进各国人民友谊的桥梁、推动人类社会进步的动力、维护世界和平的纽带。我们应该从不同文明中寻求智慧、汲取营养，为人们提供精神支撑和心灵慰藉，携手解决人类共同面临的各种挑战。”所谓“虚空有尽，我愿无穷”。这是佛教徒长期以来的良好祈愿。

  东西方文明如同哲学中的阴阳两极，从政治理念，宗教信仰，体制制度，思维方式，文化背景，利益角度，语言、肤色等诸多方面，都存在着完全不同的特质状况。在经历了痛苦的战争、对抗之后，伴随着科技进步，人类文明的发展，政治家们通过历史的经验，开始重新审理思考新的国家之间的政策模式和方向。他们选择了一种折中的方法，就是通过理智、交融、理解、宽容和谈判协调，和平互利，合作共赢的方式展开一种新的创新模式。这种模式在当今世界被各国广泛认同。中国的和平发展、合作互利、合作双赢的模式，用事实改变了政治家们的政治视野、政策思考方式。为当今世界各国政治家提供了一种发展和缓解经济危机的思考选择，同时，为东西方世界之间缓和矛盾，预防冲突，互相尊重，和平发展，合作共赢提供了可行的外交模式和方向。

  当今世界经济危机,是各国普遍存在的问题。二战以后，世界各国在稳定的资本主义发展新型模式下，在联合国宪章的框架下，社会进步发展迅猛。伴随着这一发展，伴随着科技的进步，人们进入了第四次工业革命时代。数码技术、互联网、物联网、3D打印制造技术的发展，智能科技的进步，太阳能、核能、水资源的利用，页岩液化技术的突破，量子技术和暗物质科技的突破等, 人类社会已步入空前发展阶段。

  同时，在社会进步发展过程中，也出现了社会问题、就业问题、老年问题、环境问题、能源问题、贫富不均矛盾凸显问题。各国都在硬撑等待机会，有种言论甚至认为，世界互相倾轧的政治势力板块在“力”的作用下，互相挤压、倾轧、争斗占领，武力输出，甚至出兵“斩首”等，将融融的“地下岩浆” （指各种社会危机） 在“板块最薄弱的地区”（指：大国势力范围边缘的中小国家。或边缘不发达的弱小国家）和战争不断的地区集中喷发。如火山一般释放能量, 这样才会安静。世界将通过洗牌重新组合，组建新的合理架构。

  实现世界“圆融中道，持久和平”的梦想，是物质文明和精神文明

  均衡发展、相互促进的结果。没有文明的继承和发展，没有文化的弘扬和繁荣，就没有世界和平的实现。人类的先祖们早就向往人们的物质生活充实无忧、道德境界充分升华的大同世界。世界文明历来把人的精神生活纳入人生和社会理想之中。所以，实现世界持久和平是物质文明和精神文明比翼双飞的发展过程。随着世界经济、文明不断发展，人类文明也必将顺应时代发展而发展。每一种文明都延续着一个国家和民族的精神血脉，既需要薪火相传、代代守护，更需要与时俱进、勇于创新。人类社会在实现人类文明的进程中，将按照时代的新进步，推动人类文明创造性转化和创新性发展，激活其生命力，把跨越时空、超越国度、富有永恒魅力、具有当代价值的文化精神弘扬起来，让收藏在博物馆里的文物、陈列在广阔大地上的遗产、书写在古籍里的文字都活起来，让世界各国人民创造的丰富多彩的文明，为人类提供正确的精神指引和强大的精神动力，这就是世界文明圆融无碍，中道世界持久和平的景象。

  时值中加美三国佛教论坛的开幕，正处在国际社会大发展、大变革、大调整时期，面对前所未有的机遇和挑战，国际社会应该继续携手并进， 秉持和平、发展、合作、共赢、包容理念，推动建设持久和平、共同繁荣的和谐世界，为人类和平与发展的崇高事业不懈努力。

  The Buddhist Forum is organized by Buddhist organizations from three countries: China, Canada and America, will be held in the Toronto University. It will be the milestone in world Buddhist history, and will be a breakthrough event for Chinese Mahayana teaching and Chinese traditional culture to participate their roles in Northern America. A powerful country and nation must have same international influence through its culture.

  Buddhism has been in China for more than 2500 years. It’s a very important component of Chinese culture. Introducing the precious Chinese traditional culture—Chinese Mahayana Buddhism to Northern America, and even the world, is a realistic step to fulfill the strategy of “ The Belt and Road” and “Chinese Dream”, initiated by Chinese leaders。 The success of three-country “Buddhist Forum” will play an important role in further promoting both Chinese and Buddhist civilizations in Northern America. It also will present Buddhism on the world historical stage in a more positive and vigorous way.

  The theme of the 1st “Buddhist Forum of China, Canada and America ” is “ Sustainable Peace in The Perfect Middle Way”. This innovative theme was given by the chairman of Chinese Buddhist Association, Venerable Xuecheng Shi. My understanding for this theme has three parts.

  It emphasizes the importance of tolerance and peaceful coexistence.

  It emphasizes the Buddhist view of perfect middle way which see the world as one with the efforts of everyone. A peaceful world starts from me.

  Sustainable peace is the long-term goal of the three-country Buddhist forum, and also the wish of all world

  The Perfect Wisdom is a very important word in Buddhism. In the chapter 4 of the Surangama Sutra, it is said: “Thus Tathagata said that the basic natures of earth, water, fire, and wind are perfectly interfused, pervade the Dharma Realm, and are tranquil and eternal. ” The Tiantai and Huaya school of Chinese Mahayana Buddhism have more comprehensive explanations about the meanings and its applications of The Perfect Wisdom. The perfect means fulfillment, fully fledged and fully attained. The perfect has nothing missed. If there is even minor missing , it wouldn’t be the perfect. Everybody wants a perfect life. For instance, the perfect amount of wealth, a perfect career, a perfect family and more. When one’s personality becomes fully developed without any impurity, we would call him or her a “perfect person ”. Therefore, we all wish ourselves to become a fully developed perfect person.

  Realizing The Perfect Wisdom is the highest mind state in Buddhism, but it is not in the extreme way. All phenomenons are perfectly mixed and pervade in our current universe, and of course also in the Dharma Realm. “ All sentient beings have the perfect Buddha’s nature” is the original Buddhist concept of equality. Buddhism not only believes that all human beings are equal, but also believes that all sentient beings from all 10 spiritual realms are equal. Buddhists perceive all rivers, mountains, earth are equal in its nature of emptiness. If we can treat people in a perfectly reasonable way, people will complain less about us. Once we can treat all sentient beings equally, it would be a world of perfect dharma realm. Once we could perceive all phenomenons arise equally with conditions, we would live in a perfect awakening world of equality ourselves.

  The Buddhist methodology of entering the real world to benefit people has been observed since Buddha’s time. Shakyamuni Buddha taught the perfect wisdom through his 1st Turning of Dharma Wheel, his teachings on the Vulture Peak Mountain and his parinirvana. Since Buddhism was introduced to China, all the enlightened ones emphasized the importance of The Perfect Wisdom in The Middle Way. Without extremist views, we will appropriately teach Buddhism and will help people according to the demand of the people.

  The Perfect Wisdom of Buddha inspired and helped me during my years as a Buddhist. From a child with native happiness and ignorance, I became a man who can enjoy the inner peace of myself. I learned to take care daily responsibility with The Perfect Wisdom. I tried to dilute human’s desire little by little with spiritual elements. I learned to adopt my understanding of The Perfect Wisdom to my practice of listening, contemplation and meditation. Once we can see all phenomena equally, we will achieve inner peace. This mind state corresponds to the world of The Perfect Wisdom.

  The Buddhas dwell in non-abiding nirvana with the perfect wisdom. We are all future Buddhas. Through practice Buddha’s teaching, eventually we will realize our own nature of mind, which is the same as Buddha’s nature mind. Out of compassion, Buddhas utilize countless methods to teach The Perfect Wisdom. Even the method is different, but the final purpose is the same. It is said: “For the same practice path, we can come from different directions.” Understanding is one thing, put it into practice is another thing. Only through putting Buddha’s teaching in action, we would get real benefits. We would make it possible to be a man with the confidence of The Perfect Wisdom. We will not fear no matter where we are. This is what I am looking for. It is the perfect combination of wisdom and compassion.

  Buddhism with more than 2500 years history, teaches The Perfect Widsom and compassion to benefit the world. The current challenge is how Buddhism will adopt itself to the changing world. The “Three Country Buddhist Forum” in Toronto University would be the great opportunity for Chinese Buddhism to entering the western. It is the heart felt voice of Buddhists.

  The middle way or the middle path is the core value and the most important fundamental view in Buddhism. Both Buddhist Theravada school and Mahayana school practice the middle way. There are differences in how to understand and practice the middle way. However, both schools treat “the middle way” as the most important view in practice.

  From the lines in Madhyama Agama, we can see that “the middle way” is a mental process which will not look at the objects of our mind in extreme way. Buddha taught us not to indulge in desire-satisfaction and not to practice the extremely ascetic activities. Both way of living will not bring benefits to us. Staying away from both extremists would fit the meaning of the middle way. With the view of the middle way, we could achieve samadhi and attain wisdom through meditation. Finally, we will attain nirvana. Theravada view of middle way was also expounded in the teaching of “The Twelve Links of Interdependent Origination” and the teaching of “ The Eightfold Path”.

  Mahayana’s view of The Perfect Middle Way focuses on our own mind.

  We could have comprehensive understanding of the middle way through studying both Buddhist Madhyamaka school and Yogacara school.

  In Buddhist Madhyamaka school, the essential concept of The Perfect Middle Way is regarding the dependent arising of all phenomenons. In Nagarjuna’s The Middle Way, it was said: “ All phenomenons are dependent arising. Whatever is dependently originated, it is to be empty of true existence. Therefore, it is said to be in the Middle Way.” （ * please refer the Chapter 4, Section 24 of The Middle Way）. As Nagarjuna is implying here, all phenomena have dependent origination. Therefore, they are conditional existence. There is no phenomena which is not dependently originated. There is no phenomena which is not empty of true existence. When we say something exist, it is just for communication purpose. There are no true existence. They are just conditional and are temporary existence. In Nagarjuna’s another commentary Great Treatise on the Perfection of Wisdom （ the initial chapter, section 12）, He said: “ The truth reality of the dependent origination of all phenomena is emptiness. We can call it relative truth, or call it the middle way. If all phenomena is truthly existence, then it should have no birth. But since phenomena has birth, it is not truthly existence.”

  For the same theme, In the Diamond Sutra, Buddha said : “ All conditioned phenomenons are like a dream, an illusion , a bubble, a shadow, like dew or a flash of lighting. Thus we shall perceive them.”

  In the Diamond Sutra, Buddha repeated that all conditional arisings are relative existence, are not permanent. As it said: “ “Because when the Buddha speaks of particles of dust, they are not, but are （expediently） called, particles of dust.” “World Honoured One, when the Tathagata speaks of worlds, they are not，but are （expediently） called, worlds. Why ？ Because if they really exist, they are just agglomerations.” “Subhuti, these so-called Dharmas are not, but are （expediently）, called all Dharmas.”What Buddha wants to teach us is that all dependant arisings are relative truth, we give phenomena names for communication purpose, but all are not truthly existence. The essence of phenomena is emptiness. This is also the opinion of Nagarjuna in his The Middle Way.

  Buddhist Yogacara school has its unique way to explain the middle way. As stated in Samdhinirmocana Sutra, one of the most important sutra in Budddhist Yogacara school, the two forms of extremist attachments to existence and nonexistence are wrong. The middle way is none of them. Staying away from both extremist attachments to existence and nonexistence is the perfect middle way. Extremist attachments to existence and nonexistence are relative truth.

  In another Buddhist book Nadhyanta- Vibhagakarika Sastra, it said “ Due to the distinguishing mind of illusion, ignorant mind creates the subject of ego ‘I’ and the objects of ‘I’ ”. Then the duality is given birth. But the truth nature of both “I” and its objects are emptiness. Duality is nonexistence, is empty. However, the ultimate truth of emptiness can only be manifested when the distinguishing mind of illusion act with conditions.

  According to the Trisvabhava of Buddhist Yogacara school, the Parikalpita-svabhava of the unenlightened is the form produced from conceptual construction. It is nonexistence. This matches the view of “ all phenomenons are emptiness” of the middle way school. Both Buddhist Madhyamaka school and Yogacara school believe that the phenomena are conditional existence. There are no truthly existence. We give phenomenon name as labels for communication purpose.

  In the Treatise in Thirty Stanzas, it was said: “The metaphors of self and dharmas, which function in so many different ways, take place in the transformation of consciousness.”

  In the Diamond Sutra, it was said: “Subhuti, these so-called Dharmas are not, but are （expediently）, called all Dharmas.” The is how the enlightened mind perceive phenomena. It was also said: “All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.” This coincides the concept of Parinishpanna-svabhava （“the form perfectly attained”）, the ultimate truth of transcendental emptiness in Buddhist Yogacara school. Therefore, it is said in the Diamond Sutra that “the Dharma the Tathagata expounds cannot be clung to and cannot be expressed （in words）; it is neither Dharma nor Not-Dharma.”

  Through comparing the different views in Agama, Buddhist Madhyamaka school, Buddhist Yogacara school and the Diamond Sutra, we can cultivate our view of the Buddhist middle way. We will realize its true meaning once we can apply it in the real world.

  Sustainable peace is a permanent theme in Buddhism. Throughout history. Buddhists have been educated in the idea of doing no harm and actively engaging in everything to benefit people. Chinese chairman Xin, Jinping once said in at UNESCO Headquarters: “Victor Hugo once said, ‘There is a prospect greater than the sea, and it is the sky; there is a prospect greater than the sky, and it is the human soul.’ Indeed, we need a mind that is broader than the sky as we approach different civilizations. Civilizations are like water, moistening everything silently. We need to encourage different civilizations to respect each other and live together in harmony while promoting their exchanges and mutual learning as a bridge of friendship among peoples, a driving force behind human society, and a strong bond for world peace. We should seek wisdom and nourishment from various civilizations to provide support and consolation for people’s mind, and work together to tackle the challenges facing mankind.” As an old Buddhist aspiration prayer says, “While sky has limits, my aspiration knows no bound.”

  On the surface, Eastern and Western cultures are like two ends of a pole, like a Ying and a Yang, which reflects seemingly polarized approaches to politics, religion, social systems, thought processes, cultural backgrounds, needs, languages, skin colors, and so on. They seem to be two extremes exclusive of each other. After going through the painful experience of wars and animosity, with the progress in science and technology that pushes the mankind forward, political leaders of various nations have started to draw more lessons from history, and consider policies and directions based on newer models of international relationships. They have chosen a more conciliatory path which is a model backed by reason, communication, understanding, tolerance and diplomacy, in a way that is conducive to a win-win situation of mutual benefit and cooperation。This model has obtained consensus among many countries in the world.

  The way that China demonstrated in terms of peaceful development, cooperation and mutual benefit has expanded the visions of politicians and their approaches when making policy decisions. This has provided more choices for politicians in various countries when thinking of development and solving economic crisis. Meanwhile, it has shown a practical approach and direction for diplomacy aiming at minimizing and preventing conflicts between the Eastern and Western cultures, as well as peaceful development and mutual benefit.

  Economic crisis is a common recurring problem in all countries. After the Second World War, many countries have made dramatic progress in all aspects of society with the steady growth of capitalism, within the constraints of the United Nations Charter. Along with the dramatic changes brought about by science and technology, we have entered the 4th industrial revolution. Humans are in a state of accelerated development, shaped by disruptive technologies such as digital technology, the internet, e-commerce, 3D printing for manufacturing, artificial intelligence, solar energy, nuclear energy, advanced utilization of water, shale oil, quantum technology, dark matter and so on. At the same time, social problems such as unemployment, aging population, environmental pollution, energy issues, and conflicts caused by widened economic inequality have surfaced as major challenges.

  All countries seem to be getting by, a viewpoint believes that a major catastrophic event happens as a result of struggles among the four major geopolitical powers of the world （the United States, China, the European Union and Russia）. Each of these major forces keeps trying to gain an upper hand, employing treachery, occupation, arms exporting and even military strikes. This has caused concentrated eruptions of the lava of crisis （crisis in various countries） in the weakest links （small or less developed countries around the big powers） or chronically war torn regions （the Middle East, North Africa, West Asia and Central Asia）.

  Just like a volcano, once the energy is released, calm will come around. The world will be reconfigured and will have a more reasonable restructure.

  To realize the dream of the harmonious middle way and long lasting peace, the society needs to have balanced development of both material and spirit. Without passing-on and development of cultural traditions, without promotion and flourishing of culture, world peace would be impossible.

  Our ancestors have long aspired for an abundant and noble world in unity. Human civilization has always placed spirituality in the core of life and vision of social development.

  Therefore, realizing lasting world peace is a process in which improvement of material life and spirituality will grow simultaneously. Together with economic development of the world, our level of spirituality will undoubtedly also develop.

  Every civilization carries the spiritual blood of a nation and people. Its value needs transference from generation to generation, and above all, development with its time, with the courage to innovate.

  What would guide us toward a harmonious middle path and long lasting world peace would be the strong force of positive spiritual heritages in each and every civilization that keeps up with its time and are infused with new life that makes the quintessence shine beyond the confines of time and space, borders, walls of museums, scattered localities, and pages of ancient books.

  This Buddhist Conference of China, Canada and the United States is held at a time when great developments, revolutionary changes and large scale restructuring happen around the globe.

  This means both unprecedented opportunities and challenges. We look forward to continued development of the world community that establishes and promotes sustainable world peace and a prosperous and harmonious world, based on the principles of peace, cooperation, progress and tolerance that create a win-win situation for all.