Part 2

中国古代的《尚书》中就说：
“克明俊德，以亲九族。九族既睦，

平章百姓。百姓昭明，协和万邦，黎民于变时雍。”从“明”、
“德”
，

到“亲”
“睦”
，进而“协和万邦”
，表达了中国古人追求的是“协和

万邦”的世界，
“黎民于变时雍”的关系。2011 年《中国的和平发展》

白皮书提出，
“要以命运共同体的新视角”看待世界和全人类的远景。

七年之后，又将“构建人类命运共同体”写入《中华人民共和国宪法

序言》中。可见，这并不是一时的政客辞令，也不是华而不实的噱头。

尤其是近些年来，中国国家领导人在国际国内等多种重要场合，先后

100 多次提及“人类命运共同体”，呼吁国际社会携手合作，共同推

进人类命运共同体的建设。其超越民族国家和意识形态的“全球观”，

表达了中国与世界一体，中国与世界同步，在追求和平发展的一致愿

望。所以，无论是佛教缘起互具的教义，还是当前世界格局动向的事

实，解决世界难题，消解挑战与机遇带来的矛盾和阵痛，
“人类命运

共同体”无疑是其最大公约数，也是时代精神的必然选择。

Part 2

In ancient China, it is said in Shangshu: “The King of Yao was able

to make bright his lofty virtue, and so he made affectionate the nine

branches of the family. When the nine branches of the family had become

harmonious, he distinguished and honoured the hundred clans. When the

hundred clanshad become illustrious, he harmonized the myriad states.

The numerous people were happy and prosperous and then became
concordant. ”

From “make bright virtue” and “made affectionate and harmonious”,

and then to “harmonized the myriad states”, these expressed that the

ancient Chinese sought a world of “harmonized the myriad states” and a

relationship of “the numerous people were happy and prosperous and

then became concordant. ” In 2011, the White Paper on China’s

Peaceful Development proposed to view the world and mankind from the

perspective of “a community of shared future.” Seven years later,

“Building a community of shared future for mankind” was written into

the preamble of the Constitution of the People’s Republic of China. It

shows this is not a temporary politician’s rhetoric, nor is it a flashy

gimmick. Especially in recent years, Chinese leaders have mentioned the

concept of “a community of shared future for mankind” more than 100

times on many important occasions at home and abroad, calling on the

international community to work together to promote the building of a

community of shared future for mankind. The “global vision” that

transcends nation-states and ideologies expresses the shared aspiration of

China and the world to be one and in step with each other in pursuit of

peaceful development. Therefore, whether it is the doctrine of Buddhist

dependent-origination (pratītyasamutpāda) or the fact of the current trend

of the world pattern, to solve the world’s problems and eliminate the

contradictions and pains brought by challenges and opportunities, the

“community of shared future” is undoubtedly its highest common divisor

and the inevitable choice of the spirit of the times.

二、命运共同体下的走向

在世界一体的前提下，命运共同将如何走向？人类又一次站在了

十字路口。合作还是对抗？开放还是封闭？互利共赢还是零和博弈？

如何回答这些问题，关乎每一个有情众生的切身利益，更关乎人类前

途命运。佛陀教诫我们要践行“自利利他”的菩萨道精神，要在不同

时空下发挥佛教稳定人心，安定社会，维护和平的作用，这不仅是作

为佛教徒的使命，也是缘起赋予每一个生活在这个时空下责无旁贷的

责任。

每一个佛教徒都有属于自己的国家，不但是菩萨，还是公民。是

公民，就有系属于他的权利和义务。在政治方面，充分尊重他国主权，

是每一个佛教徒政治素养的底线。一个国家走什么样的道路，只有这

个国家的人民最有发言权。
“因有一切心，故有一切法”，一副药方不

可能包治百病，一种模式也不可能解决一个国家、乃至世界的所有问

题。“命运共同体”除了强调彼此互具的缘起关系外，更重要的意义

是接受和尊重差别相的事实。“非诸佛以手洗罪，乃是诸人自净之。”

以佛陀的大智大能，尚不能强加于人。站在众生位上的同仁，更多的，

更合适的，应持平常的心态，看待世界的差异。内心优越不会使人进

步，只有涵容才能升华境界。所以，世界上所有国家都享有平等的发

展权利，任何人都无权，也不能阻挡发展中国家人民对美好生活的追

求。菩萨应致力于每一个有情众生觉悟的伟大事业，应帮助每一个不
圆满、不自信、不富足的人和地区现实生活的提高，故而助力发展合

作，帮助发展中国家摆脱贫困，让所有国家的人民都过上好日子。这

才是最切实的发心，最现实的平等。

II. Trend under the Community of Shared Future

Given the premise of an integrated world, how will the community

of shared future go? Once again, mankind stands at a crossroads.

Cooperation or confrontation? Openness or closure? Mutual benefit and

win-win or zero-sum game? How to answer these questions concerns the

vital interests of every sentient being, and more importantly, the future

destiny of mankind. The Buddha teaches us to practice the spirit of path

of Bodhisattva’s “self-benefit and altruism”, to play the role of Buddhism

in stabilizing people’s hearts, stabilizing society and maintaining peace in

different time and space, which is not only the mission of Buddhists, but

also the duty-bound responsibility of every person living in this time and

space which was entrusted by dependent-origination.

Every Buddhist has his own country. He is not only a Bodhisattva,

but also a citizen. A citizen has his own rights and obligations. In politics,

full respect for the sovereignty of other countries is the bottom line of

every Buddhist’s political accomplishment. Only the people of a country

can have the most say in what path a country takes. “Because of all minds,

all Dharmas arised”, a single prescription cannot cure all diseases, nor

can a single model solve all problems facing a country or even the whole
world. The “community of shared future” not only emphasizes the mutual

relationship of dependent-origination, but more importantly, it means

accepting and respecting the fact that one is different from the other.

“Buddhas do not wash ordinary person’s sins with their hands, they purify

themselves.” Even the great wisdom and power of Buddha cannot impose

one’s will on others. Our as one of sentient beings should view the

differences in the world with a more normal attitude. People who are

superior in heart will not make progress, and only those who are inclusive

can sublimate their realm. Therefore, all countries in the world have equal

rights to development, and no one has the right to stop the people of

developing countries from pursuing a better life. Bodhisattvas should

dedicate themselves to the great cause of awakening every sentient being.

They should help improve the lives of people and regions that are not

perfect, confident and prosperous. That is why they should boost

development and cooperation. They should help other developing

countries lift themselves out of poverty and ensure a better life for people

in all countries. That is the truest aspirations and the most realistic

equality.