附：本文的英文摘要
English Abstract
Why is the WFB not “TFB”?
The Key Role of Venerable Fafang in the Year 1950
Dr. Yo, Hsiang-chou
Executive Council Member, WFB
On 25th May 1950, the World Fellowship of Buddhists (WFB) was formally inaugurated in the Sri Lankan capital of Colombo. In attendance were 129 representatives from 29 countries and regions. This is the start of a new era for the globalization of Buddhism, since the faith’s founding by the Buddha. However, since this organization was founded in a largely Theravadin country, why was it not called TFB (Theravadin Fellowship of Buddhists) but WFB instead?
There are two reasons for this, as follows:
Firstly, the participants come from the three continents of Europe, Asia, and America, and so are fairly representative of being “global”.
Secondly, other than the Theravadin representatives in attendance, there was another key character – Venerable Fafang, who represented not himself, but played a triple role. He stood for Venerable Master Taixu, Mahayana Buddhism, and China. This triple role caused WFB to stand firmly on two foundations right at its inception – that of “global fellowship” and “Theravadin-Mahayana dialogue”.
From the aspect of “global fellowship”, the name of the organization – World Fellowship of Buddhists – seems simple and commonplace, but is deeply significant. The Buddha designated the core of the faith he founded on the triple gems of the Buddha, Dharma and Sangha, and the latter is understood as such primarily of the PāỊi term “Kalyāṇamitra” – the equivalent of “friendship” between fellow spiritual practitioners. The “Six Harmonies” that is emphasized in Chinese Buddhism is the full expression of “Kalyāṇamitra”. It is indeed a wise move for the WFB to translate the PāỊi term “Kalyāṇamitra” into the English “Fellowship”. The “fellowships” that are “connected” by WFB are not ordinary “frienships” but build bridges across the gaps between the ordained and laity, the female and male communities, and even between the Theravadin and Mahayana traditions. This is especially true since the Buddhist flag commonly used all over the world was made by the WFB. In summary, the foremost function of WFB is to provide an open platform for the “Globalization of Buddhism”.
Furthermore, with regards to the aspect of the “Theravadin-Mahayana dialogue”, it is commonly know that there emerged these two great traditions in the history of Buddhism’s development. Southerly-transmitted Buddhism, otherwise known as Theravadin Buddhism, is centered around areas like Sri Lanka, Thailand and Burma. Northerly-transmitted Buddhism, otherwise known as Mahayana Buddhism, is centered around China, South Asia, Northeast Asia. This two traditions can be likened to being part of the same tree, though their branches are many but their root is one. Historically, the Buddhists of these two traditions have often rejected and criticized each other, and have grown to greatly misunderstand the other party. However, because the WFB provided a platform for “fellowship“, now the leaders of the two traditions can calmly enjoy tea together and discuss the Dharma at WFB meetings – because of “fellowship”, the two traditions now look beyond their differences focusing on what they share. That is to say, the WFB employs the means of “fellowship” to achieve the aim of creating “dialogues”.
In the 64 years since the founding of WFB, there has been more fellowships built than dialogues shared. If we can revisit the year of 1950 and focus on the ideals of WFB’s key founders, then we can more fully appreciate the development roadmap for WFB, and what will unfold would be a blueprint for the “Globalization of Buddhism”. As such, the author has specially mentioned four key persons in this paper, and presented their ideals. They are Venerable Master Taixu, Dr. Babasaheb Bhimrao Ambedkar, Dr. Gunapala Piyasena Malalasekera, and Venerable Fafang.
Looking back on history, we can be sure that Venerable Fafang was one of the co-founders of the WFB, and was the first Executive Council member from China. It is time to honor Master Taixu and Venerable Fafang for their outstanding contributions to WFB, especially on the occasion of the 27th General Conference being held in China.
[1] 2003年，我在慈济大学宗教文化研究所讲授“佛教哲学专题”，有一个学生很有智慧，当我们在讨论课谈到南北传佛教的分流时，她说：“我懂了，大乘佛教的兴起，就好比是公司转型一样。”的确，一家汽车公司可以之前生产汽油车，现在为了环保，也可以生产电动车。
