佛教信仰的四大特點

The Four Distinguishing Feature of Buddhist Belief

界　静

Jie Jing Shi

　　佛教作為一種世界性宗教，它的產生和發展不僅反映了人們精神世界的心理需求、情感需求，而且反映了人們的社會生活中的道德需求和善的追求。在世界各大宗教中，佛教突出了其智慧的特色。孫中山先生說：“佛教為哲學之母，救世之仁；研究佛學可以補科學之偏。”梁啟超說：“佛教的信仰，是正信而不是迷信，是兼善而不是獨善，是住世而非厭世，是無量而非有限，是平等而非差別，是自力而非他力。”梁啟超先生的高度概括，可以作為我們把握佛教信仰特點的指南。

　　Buddhism, as a worldly religion, the origination and development of it not only reflected the psychological and sentimental needs of spiritual world within human beings, but also indicated the demand of morality and the pursue of the goodness in human’s social life. Of all the religions in the world, Buddhism lay stress on its characteristic of wisdom. Dr. Sun, Zhong Shan once said, “Buddhism is the mother of philosophy, the benevolence of saving the world; study Buddhism can mend the prejudiced view of science.” Liang, Qi Chao said, “Buddhist belief is the right faith but not blind faith. It’s to benefit all but not sole self. It’s abided in the world but not world-weary. It’s immeasurable but not limited. It’s equality but not disparity. It’s relying on self rather than others.” Mr. Liang, Qi Chao’s highly condensed words can be used as our guidance to grasp the characteristics of Buddhism belief.

　　無論是個人的修養與提升，還是社會的繁榮與發展，都需要一種“正信”。那麼，佛教的信仰則是一種“正信”，有其自身價值與意義。佛教信仰有如下幾個特點：

　　Whether it’s personal cultivation and improvement or social prosperity and growth, it all requires “the right belief”. Then, Buddhism belief is “the right belief” with its own value and meaning. The distinguishing features of Buddhism belief are as follows:

激情與理性的合一

First、Unity of passion and reason

　　佛教是大覺世尊從大悲智海中流露出來，那是充滿了智慧、仁慈、光明、清涼的一種言教。所謂正信的佛教，就是正確的信仰、正確的信誓、正軌的信解、正直的信行、真正的信賴。正信的宗教，必須是必然如此、本來如此、普遍如此。如果一種宗教經不起這三種條件的考驗，那就不是正信而是迷信。

　　Buddhism, the revelation from the ocean of great compassion and wisdom of the most honorable enlightened one, is one kind of verbal directions which are full of wisdom, mercy, radiance and refreshness. What is the right-faith Buddhism are the correct faith, the right vow, the right understanding, the honest practice, the true reliance. A religion with the right faith must be inevitable such, naturally such, universal such. If a religion cannot past the trial of these three conditions, that’s blind belief not the right belief.

　　“信”是進入佛教的初門，被視為最重要的入手處。《華嚴經》說：“信為道元功德母，長養一切諸善法，斷除疑網出愛流，開示涅槃無上道。”《大智度論》卷一也說：“佛法大海，唯信能入。”《大智度論》比喻說，如人進寶山，山中蘊藏著許多寶藏，而信仰如同雙手，在佛教的智慧寶山中，才會有所收穫。因此，要想獲得佛教的利益，一定要具備信仰。

　　“Belief” is the first entrance of getting into Buddhism and is treated as the most important starting place. Flower adornment Sutra described, “Belief is the origin of doctrine and the mother of morality; nourishes every good dharma; eradicate the doubt net and be out of the river of desire; demonstrate the supreme way toward nirvana.” The fascicle oneof Mahāprajñāpāramitā-śāstra (Dazhi du lun) also mentioned, “The ocean of Buddha Dharma, only the one who believes in can get in.” The metaphor in the Mahāprajñāpāramitā-śāstrasaid that, just like a man who goes to the mountain of treasury, there are lots of treasuries in there. However, Belief is like the two hands. One with belief can harvest in the precious mountain of treasury with wisdom. Therefore, to acquire the benefit of Buddhism, one has to have the belief.

　　在佛教中，“信”是指身心如一、內外一致的崇奉、相信。信仰作為一種追求，是一種精神與感情世界的活動，很難用有形的、有價的物質去比較。有的人常常感到自己沒有主宰，不能確立中心的目標，這是因為他本身還沒有信仰所致。沒有信仰的人，往往不能使思想統一而產生力量。信仰如同我們的家；家，使我們的生命有所依靠。

　　In Buddhism, “faith” means worshipping and believing with unified body and mind, consistent inside and out. Faith, as a pursuit, is a activity in spiritual and sentimental world. It’s hard to compare with tangible, valuable substance. Some people often feel that they lose control and cannot establish the central goal. That’s because he himself has no faith. One without faith cannot integrate his ideology and generate strength. Belief is like our home. Home makes our life have something to rely on.

　　同時，每一種信仰都有一種信仰物件，作為佛法中的正信，強調真實、功德、作用等。佛教的信仰，強調相信釋迦牟尼佛是確實存在。同時，釋迦牟尼佛是功行圓滿的覺者，具足智德、斷德、恩德等三德，他的道德是圓滿清淨的，跟隨這位人天的導師，可以使我們的道德更崇高，人格更完美。

　　Meanwhile, each belief has some object to believe in. As the right belief in Buddhism, it accentuates on truth, meritorious virtues, function etc. Buddhist belief puts emphasis on believing in that Shakyamuni Buddha is truly existed. At the same time, Shakyamuni Buddha, with the perfection of all the merit and conduct, is the Awakened one. He is endowed with the three virtues, which are the potency of his perfect knowledge, elimination of afflictions and perfecting of supreme nirvana, and his universal grace and salvation. His morality is wholly completely pure. Follow the footstep of this teacher of men and gods can uplift our moral quality and consummate our character.

　　我們信仰的物件，要具有圓滿的正法。佛法的道理，不偏不倚，因此叫正法。佛法的道理，放諸四海皆准，適用于任何的時、空、人、事。因為佛法超越時空，不受任何限制，因此它是圓滿的。

　　The object we believe in has to possess satisfactory true reality. Buddhist principle, without partiality, is therefore called true principle. Buddhist truth is true for the whole world and applies to any time, space, mankind and matter. Because Buddha dharma goes beyond space-time and has no limitation, thus, it’s satisfactory.

　　所以，佛教中的信仰雖然強調信仰的激情，但是非常重視信仰的理性。佛法中信仰，是透過考察與分別，瞭解到信仰的物件，具有真確（實）性、功（德）性和功用（能）性。佛法中的信仰以理智為基礎；從理智出發而加強信心，從智慧體認而陶冶的信仰，理解愈深切則信心愈堅強。這種信心能引發我們向上向善，不但對信的物件上有“高山仰止”之情愫，而且進一步也想達到同一境地！

　　As a result, though faith in Buddhism puts stress on the passion of belief, it thinks highly of the reason of it. Through the investigation and differentiation, faith in Buddhism understand the object of belief possess natures of authentication, meritorious virtue and function. Buddhism belief laid its foundation on intellect. Start off on intellect and proceed to reinforce the faith. The belief was understood and cultivated by wisdom. The deeper the understanding is the stronger the faith. This faith can initiate our force to the perfection and good conduct. Not only have the sincerity of admiration on the object of belief but further also want to reach the same condition.

　　梁漱溟先生說過：“西洋文化的特徵，是宗教的，信仰的；中國文化的特徵，是倫理的，理性的。”其實，在佛教文化中，宗教是哲學的，哲學是宗教的。所以，佛法作為一種信仰，表現為激情與理性的合一。依佛法說：信，當然是重於感情的；但所信的物件，預想為理智所可能通達的。理性的思考不僅是抽象的空洞的知識，而所證知的，必須有著真實的內容，值得景仰與思慕的。

　　Mr. Liang, Shu Ming Once said, “The characteristics of western culture are religious, faith-based; that of Chinese Culture is ethical, rational.” In reality, in Buddhism culture, religion is philosophical, and philosophy is religious. Therefore, Buddha Dharma as a faith, manifest itself as the unity of passion and reason. According to Buddhist doctrine, faith focuses more on feeling. However, the object to believe in is anticipated to be whatever intellect can reach. Rational thinking is not just about abstract vague and general knowledge. Whatever realized must have true content that is worthy of respect and admiration.

　　佛教生活是包括了信仰要素，當我們瞻仰那些泥塑佛像，手捧著那些佛陀的遺教，會有一種天生的神聖感。有了信心才能滌除內心煩惱── 貪、瞋、我慢。信心猶如明礬，放進濁水中，濁水不得不淨。人生現實社會苦惱重重，能使我們空虛苦悶的心境，獲得愉悅、安定和充實。但是，如果沒有經過自由思考、理智陶冶，則其信仰永遠跟在他人走，這只是自我陶醉，屬於盲目的、反理智的迷信。佛教的信仰經過智慧觀察，在信仰中不廢理性，故無一般宗教重信不重解的弊病。

　　Buddhist life contains the factor of belief. When we look at those Buddha’s clay sculpture, holding those teaching left by Buddha, an inherent sacred sense arise within us. One can wash away inner afflictions of greed, anger, self-pride with faith. Faith is just like alums. Put it into the muddy water, and the muddy water has to be clear. There is a lot of suffering in real life. Faith can transform our hollow and depressed mood to attain joy, settlement and enrichment. But, without free thinking, intellectual cultivation, the faith will always be following other people’s footstep. This is self-complacency. It’s a blind and anti-intellect superstition. Buddhist belief undergoes the process of observation through wisdom. It doesn’t abolish reason in the belief and therefore has no drawbacks of which ordinary religion only emphasizes on faith but not on understanding.

　　外界的事物都是無常變化的，所以佛法智慧的推求以自我體驗為中心，真理不從外得，認識了自我，把握住自我後，由內向外，擴大到人生現象界，以外界作為自我體驗之印證。如對佛法的正確知解，愈高愈深，信仰也就愈深愈堅。沒有經過理性思考的信仰，好像很虔誠，其實是非常浮淺。所以佛教主張從深解中起信仰，確信透過知識的信仰才是深固的。佛法是激情與理性的合一，在激情的信奉中，有一種深徹的理性；在冷峻的理性背後，有一種激情的衝動。能夠這樣的去瞭解，體驗，實行，則人生前途才充滿了無限光明。

　　External things are impermanent. Hence, the inquiry of Buddhism wisdom is self-experience centered. The truth cannot attain from external world. After recognizing and grasping the self, from inner to outer and then extend to the phenomenon world in life. Utilize the outside world as a confirmation of self-experience.  The more advanced and correct view and understanding toward Buddhism, the firmer the belief is. The belief without rational thinking seems devoted but in reality superficial. Thus, Buddhism advocates that belief arises from deep understanding and assures that belief through knowledge is profound and rigid. Buddhist dharma is the unity of passion and reason. There is profound and thorough reason in the passionate worship. Behind the cold reason, there is sentimental impulsion. When understand experience and practice in such way, can the future in life be full of infinite light.

二、信仰貫徹于佛法修學的始終

Second、Faith implements the study and cultivation of Buddhism enlightenment from beginning to the end

　　什麼是信仰，《成唯識論》卷六說：“云何為信？於實、德、能，深忍、樂、欲，心淨為性，對治不信，樂善為業。”“心淨為性”，即內心的純潔，不預存一些主觀與私見，惟是一片純潔無疵的心情。有了這樣的淨心，這才對於覺者、真理、奉行真理的大眾，能虛心容受，一直到成佛。“深忍”就是深刻的忍可，即“勝解”。由於深刻的有力的理解，能引發信心，所以說“勝解為信因”。“樂欲”，是要實現目的的希求，願望。有信心，必有願欲，所以說“樂欲為信果”。信心，只有在深刻的理解與懇切的欲求中才能顯現出來；而且，是從理智所引起，而又能策發意欲的。信以心淨為體性，這是真摯而純潔的好感與景慕；這是使內心歸於安定澄淨的心力，如摩尼寶珠能清濁水一樣。信心一起，心地純淨而安定，沒有疑惑，於三寶充滿了崇仰的真誠。由於見得真，信得切，必然要求自己從實踐中去實現佛法。

　　What is belief? In the volume six of “Discourse on the Theory of Consciousness-only” described as followed, “What’s belief? Truth, virtue, proficiency, outstanding comprehension, desire, pure mind are the essence. Overcome the disbelief and loving to do philanthropic work is the effect.” “Pure mind is the essence.” means that inner purity with no subjectivity and personal prejudice but only a pure flawless state of mind. With such pure mind, one can accept the enlightened one, truth, and the people practicing the truth with an open mind until reaching enlightenment. “Deep endurance” is incisive forbearance, i.e. “outstanding comprehension”. This profound and powerful comprehension can initiate the confidence, and therefore it was said that “outstanding comprehension is the cause of faith.” “Desire” is the hope and desire to realize the goal. If there is faith, then there must be desire. Thus said, “Desire is the effect of faith.” Faith can only reveal itself out of profound understanding and sincere desire. Moreover, it is triggered by the reason but can spur desire. The essence of faith is pure mind. This is cordial and chaste favorable impression and admiration. This is the power to move the heart to the stable and clear state. Just like mani-jewel can clarify muddy water. Having faith and mind is pure and stable with no doubt and has revere sincerity to the three jewels. Because seeing truthfully and believing earnestly, one must request himself to realize Buddhist doctrine by practicing.

　　對於學佛的入門，有些人因信仰而入，有些人因慈悲而入，有些人因智慧而入。但是，信仰作為學佛的初門，聲聞乘中說：“信為能入，戒為能度”，菩薩乘中說：“信為能入，智為能度”。戒與智，不妨有所偏重，而“信為能入”卻是一致而不可或缺的。釋尊初成佛時，想到說法的不容易，覺得唯有信心具足，才能領受修學。龍樹比喻說：如人入寶山而沒有手，就一無所得；見聞佛法而沒有信心，到頭來也是一無所有。這可見佛法的無邊功德，都從信心的根源中來，所以說：“信為道源功德母”。

　　As for entering the gate of Buddhism learning, some people are from faith, some people are from compassion, and some from wisdom. But, faith is the first entrance of learning Buddhism. The vehicles of sravaka said, “Belief can let in, precept can let cross over.” The vehicles of Bodhisattva said,”Belief can let in, wisdom can let cross over.” Precept and wisdom might as well have the imbalance but “Belief can let in” is common and absolutely necessary. When Shakyamuni Buddha first reach enlightenment, he thought of the difficulty of preaching and felt that only when one is prepared with faith, one can accept and practice the teaching. Nagarjuna set a metaphor as such, “Just like one went into the mountain of treasury, he would gain nothing without his hands. Seeing and hearing Buddha dharma, one would gain nothing in the end without confidence (faith).” Therefore one can tell that the boundless merit of Buddha dharma comes from the root of faith. Thus said, “Faith is the source of truth, the mother of virtues.”

　　整個佛法修學的次第以信、解、行、證為中心，一般人以為信仰只是佛法修學的初門，但是這四個階段都是互相融攝、貫通，一種不斷昇華、提高、進步的過程。如果以“信”貫穿整個佛法，則可以分為“信順”、“信忍”、“信求”到“證信”，這都叫做“信”——以心淨為信。

　　The order of the entire Buddhism practice is centered on believing and understanding the teachings, practicing of religious discipline and the resulting enlightenment. Most people think that belief is just the first entrance of Buddhism practice. However, these four stages are interfused and well versed in. It’s a process of continuous distillation, improvement and advance. If penetrating the entire Buddhist doctrine by “faith”, it can be divided into “to believe and obey”, “to believe and endure”, “to believe and seek” and “awakening belief”. All of above are called “faith”, which is based on mind’s purity.

　　信順，是對於三寶有一種純潔的同情與好感，無私的清淨心，能領解事理。只有真正信順佛法，才能接受與認可佛法，才能進入佛法的大門。信順，首先要求對佛法沒有懷疑，能夠確認其真實性與絕對性，這是所有宗教信仰的共性。依此而進求深刻的理解，得到明確的正見，即名“信忍”或“信可”。佛教的信仰絕非只是一種純粹的激情式的信仰，更加鼓勵人們去思考與抉擇佛法，成就“抉擇慧”。只有經過抉擇慧的思考，才能產生真正、懇切的信仰。經過“信順”、“信可”，信心才是真正的成就，這是“信解位”。

　　“To believe and obey” shows sympathy and favorable impression to the three jewel and has selfless pure mind and understand the reason. Only when truly “believe and obey” Buddhist doctrine, one can accept and approve Buddha Dharma and enter into the gate of Buddha Dharma. To believe and obey, first requirement is having no doubt on Buddhist doctrine and be able to confirm the authenticity and absoluteness. This is a general character in all religious belief. Based on this and go one step further to seek profound understanding and attain explicit right view. This is labeled as “believe and endure” or “believe and confirm”. Buddhist belief is absolutely not a solely passionate belief. It encourages people to think and choose Buddha dharma and accomplish the associated wisdom. Only thought such wisdom, the genuine and sincere belief can arise. Undergoing “believe and obey” and “believe and confirm”, faith is then truly accomplished. This is the stage of believing and understanding.

　　信仰不僅僅是一種感情與理性的認同，更需要有親切的體驗，發起實現這目標的追求。所以，信仰的實踐是需要有其自身的體驗與靈感，如果信仰者沒有體驗到信仰的利益則很難堅固自己的信心。佛教的信仰也是如此，所以在佛經以及祖師大德的著作中，乃至在現代佛法的弘揚中，靈感與體驗則是不可缺少的。在實踐的過程中，信心不斷地增勝，這是“解行位”。

　　The belief is not just one kind of sentimental and rational approval. It requires heartily experience and initiates the pursuit of realizing this goal. The practice of belief needs its own experience and inspiration. If the votary doesn’t experience the benefit of having a belief, it’s hard to strengthen one’s faith. So does Buddhist belief. Hence, in Buddhist sutras and patriarchs’ work and even in the propagation of modern Buddhism, inspiration and experience are essential. In the practicing process , faith constantly increases. This is the stage of apprehending and following the teaching.

　　“證信”或者可以稱為“證淨”，這是經過自己的實踐而證實其所信非虛，這是“悟不由他”、“不依文字”，這就是“證位”。所以，信仰不僅是一種信奉，更要求我們去實踐、證實自己的信仰，只有這樣，才能達到信心不退。如禪者所說的悟，小乘所說的四不壞信──四證淨（佛證淨、法證淨、僧證淨、聖戒證淨），都是淨信；大乘發菩提心，也即是大乘信心的成就；等到徹證大乘法，那就叫淨心地。所以，《大乘起信論》強調信仰佛、法、僧、真如，就是以修學大乘而證得真如，最終完成大乘信心為宗趣的。如果不能對大乘法生起信心，即與大乘無緣了。

　　“Awakening belief” or some called “awakening purity”. This is after practicing oneself and proves what one believe in is not false. This is “attaining enlightenment doesn’t count on others.”  And “Don’t rely on words”. This is “the stage of realization”. Therefore, faith is not only just embraced of something, but further asks us to practice and verify our faith. By only doing that, one can reach that state of “non-retrogression of faith”. For example, the enlightenment in Zen practitioner; the four objects of unfailing faith in Theravada, i.e. the four assuring purity such as Buddha assuring purity, Dharma assuring purity, Sangha assuring purity, Holly Precepts assuring purity are pure faith. In Mahayana, the arising of the mind of intention to achieve enlightenment is the achievement of Mahayana faith. Realizing the Dharma in Mahayana Buddhism completely is called “The pure heart stage”. Consequently, The Awakening of Mahayana Faithstress on believing in Buddha, Dharma, Sangha, Suchness. Attain suchness by study and cultivation of Mahayana Buddhism and finally fulfill the Mahayana faith as the principle aim. If have no faith in the dharma of Mahayana Buddhism, then one has no connection with Mahayana.

三、信仰是一種自內證性

Third、Belief is a kind of inner realization

　　佛法的信仰強調其內證性、獨立性，所以“信仰”不能被外在的人事所迷，而忘記了自己的本性。因此，佛陀說：“自依止，法依止，莫異依止。”佛法將每個人的人格，提升到最高，所謂“人人皆有佛性”，若能有這種體認，則信心必能增長。

　　Buddhist belief emphasize on inner realization of the truth and the character of independence. Therefore, “faith” cannot be deluded by external human affairs and forgot about self nature. Hence, Buddha said, “Self-reliance, Dharma-reliance, no reliance on others.” Buddhism promotes each person’s character to the highest point. What’s called “Everyone has Buddha nature.” If one has this kind of realization, one’s faith must build up.

　　佛說：有情的一切都是由自己的思想行為而決定。佛教的究竟歸依，就是有情自己依符合法則的思想與行為，從契合一切法的因果事理中，淨化自己，圓成自己。所以歸依法，就是以因果事理的真相為依歸；歸依佛與歸依僧，佛與僧即契合真理──法而完成自己的覺者；歸依即對於覺者的景仰，並非依賴外在的神。佛法是自力的，從自己的信仰、智慧、行為中，達到人生的圓成。佛法與一般宗教的不同，即否定外在的神，重視自力的淨化，這就是佛教信仰的自內證性。

　　According to Buddha, everything associated with the sentient being is determined by one’s own thinking and action. The ultimate way of entrusting one’s life to Buddhism is that the thinking and behavior of the sentient being should be in conformity with the principle. Purify and complete themsleves by conforming to the law of causes and effects in everything. So, taking refuge to Dharma is to rely on the truth of the reason of cause and effect. Take refuge to Buddha and Sangha. Buddha and Sangha are the enlighten one who agree with the truth, i.e. Dharma, and complete oneself. Taking refuge means to respect and admire the awakening one but not depend on external Gods. Buddha Dharma is self-reliance and accomplishes the completion of life through one’s own belief, wisdom and action. The difference between Buddha Dharma and other religion is that it negates external deity and value the self purification. This is the inner realization of Buddhist belief.

　　信仰、修學佛法，是作為軌范身心的修持法，是為了實現自心的清淨與自在。所信、所學的，不是身心以外的神明崇拜，而是確信自（己身）心的可從修治以到達完滿的自在。大乘法──修行成佛的法門，是以自心為中心而去信仰、修學，以及從自心為根本的立場去理解一切。所以《大乘起信論》指出，大乘就是眾生心；大乘起信，是信得以眾生心為本的法門。

　　Belief and practice in Buddha Dharma is the way of practice to limit body and mind and to realize the inner pureness and comfort. What to believe in and what to learn about are not deities’ worshiping beyond one‘s body and mind, but to confirm that one’s body and mind can reach the complete satisfaction by practicing. The Dharma teaching in Mahayana Buddhism, a dharma gate of practicing to become a Buddha, is based on one’s mind to believe and practice. It is also based on one’s mind as the fundamental standpoint to comprehend everything. Therefore, “The Awakening of Mahayana Faith” points out, Mahayana is the mind of all the living. The awakening of Mahayana faith is to believe in the dharma gate which is based on the mind of all the living.

　　所以，歸依的深義，是歸向自己（自心，自性）：自己有佛性，自己能成佛，自己身心的當體，就是正法涅槃；自己依法修持，自身與僧伽為一體，這就是所謂的“自性三寶”。佛、法、僧三寶，都不離自身，都是自己身心所能成就、顯現的。所以，我們佛教徒歸依三寶，舉行歸依儀式，從表面看來，歸依是信賴他力的攝受加持；其實，從深處看，這只是增上緣，而實是激發自己身心，願實現我們自己的“自性三寶”。

　　Hence, the profound meaning of taking refuge is to turn towards oneself, self-mind, and self-nature. One has Buddha nature. One can become a Buddha. The essence of self’s body and mind is the true dharma and nirvana. One practices by the principle and is unified with Sangha. This is what’s called “the three jewels of self nature”. Buddha, Dharma, Sangha, the three jewels, are not separated from one’s body. These are all what one’s body and mind can accomplish and manifest. Therefore, we, the Buddhist followers, take refuge to the three jewels, and held the ceremony of proclaiming to be a Buddhist. On the surface, taking refuge is to rely on the acceptance of other-power. In reality, looking in further, this is just cause beyond direct empowerment. It actually stimulates our body and mind and wishes to realize “three jewels of self nature” within ourselves.

四、佛教信仰具有包容性、圓融性

Fourth、Buddhism belief possess the nature of tolerance and interfusion

　　信仰在感情上具有一種排他性，這是必然的，佛教信仰也不例外。但是，如果無限膨脹這種排他性，便會成為宗教上的原教旨主義或排斥異端。所以，一種宗教信仰必須堅持自己的宗教主體性，同時又要有包容性、圓融性，這種宗教才能給社會、人類帶來真正的和平與利益。佛教，便能做到這一點。

　　Belief is exclusive sentimentally. This is inevitably true. Buddhism belief is no exception. However, if this exclusiveness gets inflated infinitely, it will turn out to be original doctrine or to repel heresy. As a result, a religious belief has to insist on its own religious independence and simultaneously have the tolerance and interfusion. This kind of religion can truly bring the peace and benefit to the society and mankind. Buddhism can get this accomplished.

　　在佛教徒的眼中，佛教是偉大的、至高無上的、究竟的，歸依是回邪向正、回迷向悟。所以，在佛教立場上，那種三教同源論只是出於一種教化的方便說，並非究竟義。若不斷請其他宗教人士向一般佛教徒宣說教義，雖然表面上這有助於瞭解其他宗教，促進宗教和平，但這畢竟有違於佛教信仰的純潔與至上。但是，佛教是一種和平、智慧的宗教，在佛教歷史上，從來沒有因為傳教而發生戰爭，佛教徒以其特有的包容心為人類文明做出自己的貢獻。尤其是中國佛教，以其特有的融攝力與教化力，以“判教”作為方便手段，將其他宗教、文化攝入自己的信仰體系。這樣，不但體現了佛教的偉大與究竟，而且表現出佛教的包容性。

　　From Buddhist’s viewpoints, Buddhism is great, supreme and unsurpassed. Taking refuge is turning evil to goodness and turning delusion to enlightenment. Hence, from Buddhism’s standpoint, the theory of Confucianism, Buddhism, Daoism homology is just a doctrine of expedient means for easy preaching. It’s not the ultimate doctrine. If we continue to invite people from other religion to preach doctrine to the general Buddhists, though it seems to help understanding other religion and promote inter-religion peace. Yet, after all, it violates the purity and supremeness of Buddhism belief. In spite of this, Buddhism is a peaceful and intelligent religion. In Buddhism history, there has never been once that a war started because of missionary work. Buddhist followers with their unique tolerance make their won contribution to human civilization. That’s especially true for Chinese Buddhism. Chinese Buddhism utilizes its own peculiar power of integration, and guidance, treat “teaching classification” as expedient means to absorb other religion and culture into its own system of faith.

　　但是，佛教的信仰是最合乎理性的，一位對佛法已經具有相當認識的佛教徒，對能夠接受考驗而無法動搖他的信心。而且，佛教不是一個獨斷信仰的宗教，不否定其他宗教的價值。佛教將法門分為五乘，人天乘便是五乘的基礎，是一切法門的共通法門，也是一切宗教與哲學的共通善法。所以，一位正信的佛教徒雖然自信佛教的價值超過其他宗教，但是卻是不歧視、排斥其他宗教，這是佛教的殊勝處。

　　Nonetheless, Buddhism belief is most conforming to reason. A Buddhist follower who has certain understanding on Buddha Dharma can accept ordeal and do not shake his faith. Besides, Buddhism is not a religion with dictatorial belief. It doesn’t negate the value of other religion. Buddhism segregated Buddha’s teaching to five vehicles. The vehicles of rebirth among men and devas are the foundation of the five vehicles and the common dharma-gate of all Buddhist teaching. It is also the universal goodness of all religion and philosophy. As a result, a right-faith Buddhist is confident that the value of Buddhism exceeds that of other religion, but will not discriminate and revolt against other religion. This is where Buddhism is especially excellent about.

　　佛教的信仰既然是激情與理性的合一，所以在佛教徒的信仰生活中，便表現出應有的儀式與智慧。有些人經常認為信仰佛教不必要任何外在的儀式，不需要參加任何佛教法會或活動，認為這種信仰是低級的。其實不然，儀式是佛教徒信仰生活的重要體現，是佛教徒表達宗教感情的重要手段，而且在實踐佛教禮儀的過程中，通過事相、感性的感染力，從而讓佛教徒能夠領會佛教的智慧與哲理，陶冶佛教徒的心靈，有助於傳播和強化佛教信仰。同時，佛教禮儀是僧團聯繫信徒的重要管道，加深佛教徒之間的感情，是提高佛教徒凝聚力的源泉。在參加各種佛教的過程中，我們佛教徒不斷地加強佛教的認同感，以及自身作為佛教徒的認同感，會在內心世界裏形成一種強烈的感受：我是佛教徒！這是非常神聖而且有意義的。而且在集體的生活中，在大眾的加持力下，更容易收攝自己的身心，更容易增強自己的信心。

　　Since Buddhism belief is the unity of passion and reason, Buddhist follower reveal proper rites and wisdom in their faith life. Some people often think that believing in Buddhism doesn’t require any external rites, doesn’t need to attend any Buddhism dharma gathering or activities. They consider this kind of belief is preliminary. In reality, it is not. Ceremony is important embodiment of a Buddhist’s faith life. It’s significant measure which Buddhist followers express their religious emotion. In the process of practicing Buddhism rites, the influencing power of affair and perception can let Buddhists understand the wisdom and philosophy of Buddhism and cultivate Buddhist practitioner’s mind. This helps the propagation and reinforcement of Buddhism belief. At the same time, Buddhism etiquette is major channel for the sangha to connect with followers and deepen the emotion between Buddhist followers. This is the source of enhancing Buddhist believer’s cohesion. In the course of participating in Buddhism activities, the Buddhist votary ceaselessly strengthens the sympathy with Buddhism and as a Buddhist. Here forms a strong feeling in the inner world, I am a Buddhist. This is very sacred and meaningful. Furthermore, with the public’s support, it’s easier to restrain one’s own body and mind and improve one’s faith in a group life.

　　但是，佛教的一切儀式都是作入悟入真理的方便與基礎，許多儀式本身都具有表法的意義，如燒香、供花等。正是通過這些儀式，使我們瞭解到佛法的內在生命與宇宙真理。這體現出佛法理事圓融的特質。

　　On the other hand, all Buddhism rites are used as an expedient means and basis to attain the enlightenment of the truth. Many ceremonies are of dharma-expression significance, such as burning incense and offering flower etc. It’s exactly by going through these rites; we understand the inner life of Buddha Dharma and the truth of the universe. This reflects the Buddhist characteristic of perfection and interfusion of principle and phenomena.

　　所以，佛教信仰作為一種宗教信仰，具有與其他宗教信仰相同的一面，但是佛教信仰更突出表現其不共與殊勝的一面。

　In conclusion, Buddhism belief as a religion belief possesses the same aspect as other religions, but demonstrates prominently its uncommon and especially excellent aspect.