原文为世界佛教僧伽会（英语：World Buddhist Sangha Council，英文缩写WBSC）第一次会议通过的纲领。世僧会，是一个国际佛教非政府组织，其宗旨是“团结世界各地佛教僧伽，宗本佛陀慈悲教义，谋求世界和平，共创人间的平等与和谐”。

1967共识

  1. 佛陀是我们唯一的导师；
  2. 我们都皈依佛陀、佛法和僧团；
  3. 我们都不相信世界是由神所创造和管治的；
  4. 我们都认同人生的目标是：对所有众生培育无差别的慈悲，为众生的利益、快乐与和平而努力，并培育能导向究竟真理的智慧；
  5. 我们都接受四圣谛，亦即是苦，苦因，苦灭，灭苦之道，以及缘起法则；
  6. 一切有为法是无常、苦的，及一切有为法和无为法是无我的；
  7. 我们都接受三十七菩提分法是佛陀所教导的导向觉悟之道的分别述说；
  8. 达至觉悟和解脱有三种：声闻、独觉、正自觉；我们都认同菩萨行和成就正自觉以拯救众生是最高、最神圣和最英勇的；
  9. 我们认同，对于佛教，不同的国家有着不同的信仰和修习方式，但这些外在形式和表现不可与佛陀教导的基本教义混为一谈。

1981展开解说

1981年，化普乐·罗睺罗提供了对上述九条共识的可作为替代的重新阐述与解说：

  1. 无论任何佛教派别、教派或系统的佛教徒，我们都认同释迦牟尼（शाक्यमुनि）是教导我们的导师；
  2. 我们都皈依三宝（त्रिरत्न）：佛陀（बुद्ध）、佛法（धर्म）和僧团（सन्घ）；
  3. 无论是上座部佛教（स्थविरवाद）还是大乘佛教（महायान），我们都不相信这个世界（लोका）是由神和他的意志所创造和管治的；
  4. 佛陀，我们的导师，是大（महा）慈悲（करुणा）、大智慧（प्रज्ञा）的体现者，以他作为榜样，我们都认同人生的目标是：对所有众生培育无差别的慈悲，为众生的利益、快乐与和平而努力，并培育能导向究竟真理的智慧；
  5. 我们都接受佛陀教导的四谛（चतुरार्यसत्यानि），即是：
  6. 苦（दुःख），是生存于世间的事实，众生皆处于逼迫、无常、不圆满、不舒适、充满矛盾的困境之中；
  7. 苦因，是苦生起的事实，由于以虚幻不实的自我为中心而自私自利，苦即生起；
  8. 苦灭，即由自我为中心而自私自利所造成的困境，是可以完全根除，达到释放、解脱、自在的事实；
  9. 灭苦之道，即解脱可经由实践称为中道（मध्यमा प्रतिपद）的八圣道分（आर्याष्टाङ्गमार्ग），导向完美的道德行为（尸罗，戒）、经训练的心（三昧，समाधि）、智慧解脱（慧）；
  10. 我们都接受缘起（प्रतीत्यसमुत्पाद）法则所教导的世间因果律，因此，我们认为每一事物都是相对的、相互依存的、相互关联的；并且世间无一事物是绝对的、永久的与永恒的；
  11. 根据佛陀的教导，我们都理解诸行（संस्कार）的三相（诸行无常，诸行皆苦，诸法无我），即：一切有为法是无常（अनित्य）、苦的，及一切有为法和无为法是无我（अनात्मन्）的；
  12. 我们都接受三十七菩提分法是佛陀所教导的导向觉悟之道的分别述说，即是：
    • 四念处；
    • 四正勤；
    • 四神足；
    • 五根；
    • 五力；
    • 七觉支；
    • 八圣道；
  13. 达至觉和解脱有三种：阿罗汉（अर्हत्）、辟支佛（प्रत्येक बुद्ध）、佛；我们都认同菩萨行和成就正自觉（无上正等正觉，अनुत्तर सम्यक् सम्बोधि）以拯救众生是最高、最神圣和最英勇的；但是，这三种觉悟和解脱并无不同，如大乘佛教的《解深密经》所言：“诸声闻乘种性有情，亦由此道此行迹故，证得无上安隐涅槃；诸独觉乘种性有情，诸如来乘种性有情，亦由此道此行迹故，说得无上安隐涅槃；一切声闻独觉菩萨，皆共此一妙清净道，皆同此一究竟清净，更无第二。我依此故，密意说言：唯有一乘。”；
  14. 我们认同，不同的国家有着不同的僧人的生活方式，大众化的教徒信仰和修习方式，不同的仪式、仪轨和典礼，不同的风俗习惯等，但这些外在的形式和表现不可与佛陀教导的基本教义混为一谈。

English Version

his formula may be restated as follows:

  1. Whatever our sects, denominations or systems, as Buddhists we all accept the Buddha as our Master who gave us the Teaching.
  2. We all take refuge in the Triple Jewel: the Buddha, our Teacher; the Dhamma, his teaching; and the Sangha, the Community of holy ones. In other words, we take refuge in the Teacher, the Teaching and the Taught.
  3. Whether Theravada or Mahayana, we do not believe that this world is created and ruled by a god at his will.
  4. Following the example of the Buddha, our Teacher, who is embodiment of Great Compassion (maha-karuna) and Great Wisdom (maha-prajna), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness and peace; and to develop wisdom leading to the realization of Ultimate Truth.
  5. We accept the Four Noble Truths taught by the Buddha, namely, Dukkha, the fact that our existence in this world is in predicament, is impermanent, imperfect, unsatisfactory, full of conflict; Samudaya, the fact that this state of affairs is due to our egoistic selfishness based on the false idea of self; Nirodha, the fact that there is definitely the possibility of deliverance, liberation, freedom from this predicament by the total eradication of the egoistic selfishness; and Magga, the fact that this liberation can be achieved through the Middle Path which is eightfold, leading to the perfection of ethical conduct (sila), mental discipline (samadhi) and wisdom (panna).
  6. We accept the universal law of cause and effect taught in the Paticcasamuppada (Skt. pratityasamutpada; Conditioned Genesis or Dependent Origination), and accordingly we accept that everything is relative, interdependent and interrelated and nothing is absolute, permanent and everlasting in this universe.
  7. We understand, according to the teaching of the Buddha, that all conditioned things (samkhara) are impermanent (anicca) and imperfect and unsatisfactory (dukkha), and all conditioned and unconditioned things (dhamma) are without self (anatta).
  8. We accept the Thirty-seven Qualities conducive to Enlightenment (bodhipakkhiyadhamma) as different aspects of the Path taught by the Buddha leading to Enlightenment, namely,
    • Four Forms of Presence of Mindfulness (Pali: satipatthana; Skt. smrtyupasthana);
    • Four Right Efforts (Pali. sammappadhana; Skt. samyakpradhana);
    • Four Bases of Supernatural Powers (Pali. iddhipada; Skt. rddhipada);
    • Five Faculties (indriya: Pali. saddha, viriya, sati, samadhi, panna; Skt. sraddha, virya, smrti, samadhi, prajna);
    • Five Powers (bala, same five qualities as above);
    • Seven Factors of Enlightenment (Pali. bojjhanga; Skt. bobhyanga);
    • Eight-fold Noble Path (Pali. ariyamagga; Skt. aryamarga).
  9. There are three ways of attaining Bodhi or Enlightenment according to the ability and capacity of each individual: namely, as a Sravaka (disciple), as a Pratyekabuddha (Individual Buddha) and as a Samyaksambuddha (Perfectly and Fully Enlightened Buddha). We accept if as the highest, noblest and most heroic to follow the career of a Boddhisattva and to become a Samyksambuddha in order to save others. But these three states are on the same Path, not on different paths. In fact, the Sandhinirmocana-sutra, a well-known important Mahayana sutra, clearly and emphatically says that those who follow the line of Sravaka-yana (Vehicle of Disciples) or the line of Pratyekabuddha-yana (Vehicle of Individual Buddhas) or the line of Tathagatas (Mahayana) attain the supreme Nirvana by the same Path, and that for all of them there is only one Path of Purification (visuddhi-marga) and only one Purification (visuddhi) and no second one, and that they are not different paths and different purifications, and that Sravakayana and Mahayana constitute One Vehicle One Yana (eka-yana) and not distinct and different vehicles or yanas.
  10. We admit that in different countries there are differences with regard to the ways of life of Buddhist monks, popular Buddhist beliefs and practices, rites and rituals, ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.