中国佛教现状编者按Editor's notes加拿大时间2017年6月17日，由中国佛教协会、加拿大佛教会、美国佛教联合会共同主办，多伦多湛山精舍承办、多伦多大学协办的中加美佛教论坛，在加拿大多伦多大学隆重开幕。
论坛主题为“圆融中道，持久和平”，来自中、加、美三国的佛教界高僧大德、著名佛教学者及加拿大联邦、安大略省、多伦多市有关政要、有关社团、各界嘉宾和多伦多大学部分师生、佛教护法居士数百人出席开幕式。
开幕式后，中国佛教协会会长学诚法师在多伦多大学作题为《中国佛教现状》The Current State of Chinese Buddhism的专题讲座，现场气氛热烈、座无虚席。
以下为学诚会长专题讲座发言全文：中国佛教现状The Current State of Chinese Buddhism中国佛教协会会长学诚VenerableMaster Xuecheng, President of the Buddhist Association of China一、历史的佛教与当代的佛教One:Chinese Buddhism: Past and Present今天，我想和在座的各位分享中国佛教在21世纪以来的发展现状和探索成果，希望有助于更多人了解到一个真实、全面而富有活力的中国佛教。
Today, I’d like to share with everyone present here the current situation andachievements about the development and exploration of Chinese Buddhism since the beginning of the 21st century.I hope to help more people have a true and full understanding of vigorous Chinese Buddhism.首先，我想把21世纪的中国佛教放置于更深远的历史时空中，因为我们现在所看到的中国佛教现状，实际上是中国佛教漫长历史进程中的一个阶段，它来自于过去，预示着未来，并非一个孤立的片段。
对于不是很了解中国佛教的人来说，很容易用两种眼光看待当代中国佛教：一是停留于对中国古代社会的印象和认知，而将中国佛教看作一种古老的、甚至脱离现实的存在；二是完全站在现代时空因缘下、以实用角度看待中国佛教，忽视其穿越两千年的深厚历史底蕴和博大精深的理论实践体系。
这两种视角的片面和局限性，往往导致对中国佛教的两种误解：一是将佛教抽离于时代，认为佛教是落后的乃至反现代的；二是将佛教抽离于历史，使之肤浅化、世俗化。
First of all, I want to put the 21st-Century Chinese Buddhism in a broader historical time and space, because its present situation is actually a part of the long progress. It comes from the past and lays a foundation for the future, rather than acts asan isolated fragment.To those who are not very familiar with Chinese Buddhism, they tend to treat contemporary Chinese Buddhism withtwo views.First, some remain in the impression and perception of ancient Chinese society and look on Chinese Buddhism as a kind of old and even obsolete existence; second, some others focus completely on the conditions in modern time and space, and treat Chinese Buddhism from a practical point of view, but they ignore its deep historical roots and profound systems of theory and practice. Bothof theseperspectives are partial and limited, and might cause two misconceptions of Chinese Buddhism.First, they separate Buddhism from its times, holding that it is an outdated and even anti-modern religion; second, they separate Buddhism from its history, making it superficial and secularized.事实上，我们今天所谈论的中国佛教，既是历史的，又是现代的。
As a matter of fact, Chinese Buddhism we are talking about today is both historical and modern.从公元1世纪佛教自印度传入中国，经过约600年的不断本土化，在唐代形成了汉传佛教的典型模式：以天台、华严、禅宗等八大宗派为代表的教义理论和修证方法，以丛林制度为代表的僧团组织制度，以寺院为载体的弘法方式，以农禅生活为代表的社会生存形态。
实现了彻底本土化后的中国佛教，在此后一千多年的历史中，不仅成为中国文化的重要思想源泉，而且发挥着传统儒道文化所欠缺的社会功能：对超越世界与世俗世界的圆融平衡。
因此，将生命终极意义与世俗生活融为一体的大乘佛法，赢得了上自帝王、士大夫精英阶层下至民间的普遍认可和信仰，成为中国社会各阶层的重要精神支撑。
Sinceits transmission into China in the first century, with about 600 years of localization, Buddhism had reached a state in the Tang Dynasty thattypifiedso-called “Han Chinese Buddhism.“, This state includedBuddhist doctrines and ways of practice and realization represented by the eight sects such as Tiantai, Huayan, and Chan; the organizational system of the Sanghacharacterized by monastic codes; the dissemination of Buddhism based on Buddhist monasteries; the socialized living state founded on farmwork and Buddhist practice.After thelocalization was completed, for more than 1,000 years Chinese Buddhism has not only become an important source of thought in Chinese culture, but also engaged in social functions that traditional Confucian and Daoist cultures lack: keeping unity and balance between the transcendental world and the secular world. As a result, Mahayana Buddhism, which integrates the ultimate meaning of life and the mundanelife, won universal recognition and belief from emperors, scholars and officials in the elite class, and ordinary people, and it became a vital spiritual support to all levels of Chinese society.但是到了19世纪末，曾经与古代中国社会及中国主流思想文化高度融合、和谐共生的佛教，却遭遇到“千年未有之变局”。
近代中国在西方现代文明的强势冲击下，不得不开始了它从社会制度到思想文化、生活方式等全方位的现代化进程。
这种以科技工业文明为目标模式的现代化，导致了对农业文明背景下形成的中国传统文化的全面质疑和批判，佛教的价值同样遭到贬斥。
在生死存亡之秋，中国佛教和中国社会一样面临着对自身现代转型之路的探索和选择。
此时涌现出以太虚大师为代表的佛教改革先行者，提出了教理、教制、教产三大革命的口号。
虽然太虚大师佛教革命的理想未能真正实现，但中国佛教的现代化序幕就此正式开启。
However, by the end of the 19th century, Buddhism, which had once highly integrated and harmoniously coexisted with ancient Chinese society and mainstream Chinese thought and culture, encountered “upheavals unprecedented in thepast millennia.” Under the strong impact of Western modern civilization, China had to start a comprehensive process of modernization, which involved the socialsystem, thought, culture, ways of life, etc. This modernization aimed at the mode of industrial civilization based on science and technology, which causeda widespreaddoubt and criticism of the traditional Chinese culture that was rooted in agricultural civilization. Buddhist values were also despised and rejected.At that critical moment of life and death, Chinese Buddhism, like Chinese society, was faced with the exploration and choice of transformation into modernity. At that time, some pioneers of Buddhist reform sprang up, among whom one of the outstanding representatives was VeneratedMaster Taixu who put forward three revolutionary watchwords: Buddhist doctrines, Buddhist rules, and Buddhist possessions. Although his revolutionary ideals were not fully realized, the modernization of Chinese Buddhism formally started from then on.1949年新中国成立以来的中国佛教，一直在做着与社会主义社会相适应的努力。