The God-Idea
「神」的概念
The reality or validity of belief in God is based on man's understanding capacity and the maturity of the mind.
对「神」的真实性或正确性，要基于理解力和成熟的心识。
The Development of the God-idea
To trace the origin and development of the God-idea, one must go back to the time when civilization was still in its infancy and modern science was still unknown. Primitive people, out of fear of and admiration towards natural phenomena, had believed in different spirits and gods. They used their belief in spirit and gods to form religions of their own. According to their respective circumstances and understanding capacity different people worshipped different gods and founded different faiths.
探讨「神」的起源和对「神」的信仰，要从人类的原始时代和科学文明发展的时代开始。原始人因恐惧而崇敬大自然的各种现象，从而信仰各种神或精灵。人类利用对神或精灵的信仰，发展成各式各样的宗教。按照他们个别对环境的理解，崇敬个别不同的神，从而奠定了各种不同的信仰。
At the beginning of the God-idea, people worshipped many gods--gods of trees, streams, lightning, storm, winds, the sun and all other terrestrial phenomena. These gods were related to each and every act of nature. Then gradually man began to attribute to these gods, sex and form as well as the physical and mental characteristics of human beings. Human attributes were given to the gods: love, hate, jealousy, fear, pride, envy and other emotions found among human beings. From all these gods, there slowly grew a realization that the phenomena of the universe were not many but were One. This understanding gave rise to the monotheistic god of recent ages.
「神」的观念，起源于人类多神的崇拜。如：树、水、光、风暴、太阳以及地球其他自然现象。这些「神」彼此关联，也联系了整个自然现象。然而，人类给予「神」的各种形象和性别，是基于人类自己的生理与心理的特征。「神」开始拟人化，「神」会爱、会恨、会嫉妒、会惧怕、会骄傲、会羡慕，「神」开始具备了人类各种身、心的特征与情绪。从这些「神」中，我们或许会以为，宇宙间存在的这种现象并不是太多。人类从理解于这个共同的根源，产生了后来「一神论」的思想──万能的造物者的思想。
In the process of development, the God-idea went through a variety of changing social and intellectual climates. It was regarded by different men in different ways. Some idealized god as the King of Heaven and Earth; they had a conception of god as a person. Others thought of god as an abstract principle. Some raised the ideal of Supreme deity to the highest heaven, while others brought it down to the lowest depths of the earth. Some pictured god in a paradise, while others made an idol and worshipped it. Some want so far as to say that there is no salvation without god; no matter how much good you do, you will not receive the fruits of your actions unless you act out of a faith in god. The Atheists said, 'No' and went on to affirm that god did not really exist at all. The Skeptics or Agnostics said, 'We do not or we cannot know.' The Positivists say that the God-idea was a meaningless problem since the idea of the term god 'was not clear'. Thus there grew a variety of ideas and beliefs and names for the God-idea: pantheism, idolatry, belief in a formless god, and belief in many gods and goddesses.
「神」的观念，经过社会与人类心智的变化而展开。不同的人，有不同的鉴定方式，有些人把「神」理想化，成为天堂或地上的国王，他们认为「人」可以是「神」的概念或化身。有些人认为「神」是抽象的。某些人把超然的「神」提升到最高的天界，某些人把「神」带到最下层。当人类开始把「神」当偶像膜拜时，就把「神」安置在天堂里。有些人甚至认为：「没有『神』就不能得救，不管你做了多少好事，也无法得到好的果报，除非你相信『神』的存在。」无神论者，坚决的否定了「神」的存在，他们认为：「对『神』而言，我们不知道，我们也无法知道。」实际主义则认为：「『神』的观念，是一个没有意义的问题，因为『神』的观念和意义『不清不楚』。」因此，产生了很多为「神」的观念和信仰而下的定义，泛神论、偶像崇拜论、无形论、性别论等等，不一而足。
Even the monotheistic god of recent times has gone through a variety of changes as it passed through different nations and people. The Hindu god is quite different from gods of other faiths. Thus numerous religions came into existence: each one differed greatly from the other in the end, and each one says that 'God is One'.
即使连一神论的上帝信仰，也因为时间、区域和人文而改变，印度教的「天帝」，就和基督教的「上帝」有所不同。基督教的「上帝」又与其他的「神」有所不同。所有的宗教都个别的存在，也和其他的宗教有所不同。但是，每一个宗教都宣称「神」只有一个。
The God-idea and Creation
「神」与创世纪：
As each religion came into existence and developed around the God-idea, religion developed its own particular explanation of creation. Thus the God-idea became associated with various myths. People used the God-idea as a vehicle for their explanation of the existence of man and the nature of the universe.
每一个宗教都环绕「神」的存在而发展，在发展的同时，开发了自己的一套「创世纪」的概念。因此，「神」就难免与神话传说发生关系，而「人」却利用「神」来做为宣传的手段，和解释人类生存的宇宙。
Today, intelligent men, who have carefully reviewed all the available facts, have come to the conclusion that, like the God-idea, the creation of myths must be regarded as an evolution of the human imagination which began with the misunderstanding of the phenomena of nature. These misunderstandings were rooted in the fear and ignorance of primitive man. Even today, man still retains his primitive interpretations of creation. In the light of recent, scientific thinking, the theological definition of god is vague and hence has no place in the contemporary creation theories or myths.
今天，任何有知识的人，只要肯关注于事实的真相，就会得到这样的结论：创世纪的神话，如「神」一般，是源自于人类对自然现象的误解和想像而衍生的，这些误解的根源在于人类对自然的恐惧和无知。即使，时至今日，人类还原封不动的保留了这世界是神创造的「创世纪」概念。按照今天的科学思维，神学对「神」的定义模糊不清，因此，「创世纪」的概念只是一种神话，没有实际的科学价值。
If man is created by an external source, then he must belong to that source and not to himself. According to Buddhism, man is responsible for everything he does. Thus Buddhists have no reason to believe that man came into existence in the human form through any external sources. They believe that man is here today because of his own action. He is neither punished nor rewarded by anyone but himself according to his own good and bad action. In the process of evolution, the human being came into existence. However, there are no Buddha-words to support the belief that the world was created by anybody. The scientific discovery of gradual development of the world-system conforms with the Buddha's Teachings.
如果人类是外力所创造的，那么他将属于那创造者而不属于自己。佛教相信人类是属于自己的，必须为自己的一切行为负责。佛教徒没有理由相信人类是由外力塑造而成的。佛教徒相信，今天人类的存在是因为他自己的业力所促成的，既不受到奖赏也不被惩罚。人类全凭自己所造的善业与恶业，来决定在未来轮回过程中的生存状态。在佛教里，我们找不到任何证据来证明人类是由某「人」创造的。今天，科学家发现：宇宙体系是慢慢的演化和发展的，这符合了佛教的观点。
Human Weakness and the Concept of God
「神」与人性的弱点：
Both the concept of God and its associated creation myths have been protected and defended by believers who need these ideas to justify their existence and usefulness to human society. All the believers claim to have received their respective scriptures as Revelation; in other words, they all profess to come directly from the one God. Each God-religion claims that it stands for Universal Peace and Universal Brotherhood and other such high ideals.
「神」的观念与「创世纪」的概念，根深蒂固的被信徒们所接受，并加以保护。这些信徒需要一些观点来为他们的存在和对社会的贡献做辩护。所有的信徒宣称他们的经典来自「天的启发」，换句话说，他们的信仰是直接来自于「神」。每一个信仰「神」的宗教，都宣称它们代表世界和平和博爱等崇高的思想。
However great the ideals of the religious might be, the history of the world shows that the religions up to the present day have also helped in spreading superstitions. Some have stood against science and the advancement of knowledge, leading to ill-feelings, murders and wars. In this respect, the God-religions have failed in their attempt to enlighten mankind. For example, in certain countries when people pray for mercy, their hands are stained with the blood of the morbid sacrifices of innocent animals and sometimes, even fellow human beings. These poor and helpless creatures were slaughtered at the desecrated altars of imaginary and imperceptible gods. It has taken a long time for people to understand the futility of such cruel practices in the name of religion. The time has come for them to realize that the path of real purification is through love and understanding.
尽管这些宗教拱高了它们自己的理想，但是，历史告诉我们，时至今日它们还在宣扬迷信的思想。某些信徒甚至还公开的倡导反对科学知识、发动战争和谋杀等病态的意识。在这方面，信仰「神」的宗教无法让人开悟，已经注定要失败了。在某些国家，当人们为博爱而祷告时，双手沾满了无辜动物们所牺牲的恐怖鲜血，甚至还包括了人类的鲜血，那些可怜、无辜、无助的生灵被屠宰，奉献于来自想像，无法得知的「神」的祭坛。人类经过了漫长的年代，才理解到这种以宗教名誉的残酷行为是徒劳无功的。时间使他们理解，要获得真正纯净的大道，必须透过慈悲和真正了解。
Dr. G. Dharmasiri in his book 'Buddhist critique of the Christian Concept of God' has mentioned, 'I see that though the notion of God contains sublime moral strands, it also has certain implications that are extremely dangerous to the humans as well as to the other beings on this planet.
G.达玛斯利在他的着作《佛教与基督教的比较》中说道：「通过『神』的概念，我发现了崇高的道德规范，但是，它也潜在着影响整个世界和一切众生的危险性。」
'One major threat to humanity is the blindfold called 'authority' imposed on the humans by the concept of God. All theistic religions consider authority as ultimate and sacred. It was this danger that the Buddha was pointing at in the Kalama Sutta. At the moment, human individuality and freedom are seriously threatened by various forms of authorities. Various 'authorities' have been trying to make 'you' a follower. On top of all our 'traditional' authorities, a new form of authority has emerged in the name of 'science'. And lately, the mushrooming new religions and the menace of the Gurus(as typified by Jim Jones), have become live threats to the individual's human freedom and dignity. The Buddha's eternal plea is for you to become a Buddha, and He showed, in a clearly rational way, that each and every one of us has the perfect potentiality and capacity to attain that ideal.'
「对人类最大的威胁，就是以神权来控制人类。所有的一神论宗教，都认为神是最权威和最崇高的。佛陀在《KalamaSutta》经典里指出了这种危险性。人类的个性和自由受到这些权威的威胁，这些权威令你追随它。在这种传统的权威，又建立了一种新的权威，那就是科学。新的宗教不断的产生，已经严重的威胁到人类的自由与自尊。佛陀指示大家以圆成佛道为人生的目标，他清楚的说明，每一个人都有潜在的能力去达到这个理想。」
God-religions offer no salvation without God. Thus a man might conceivably have climbed to the highest pinnacle of virtue, and he might have led a righteous way of life, and he might even have climbed to the highest level of holiness, yet he is to be condemned to eternal hell just because he did not believe in the existence of God. On the other hand, a man might have sinned deeply and yet, having made a late repentance, he can be forgiven and therefore 'saved'. From the Buddhist point of view, there is no justification in this kind of doctrine.
某些宗教认为：「没有『神』就无法得救。」就算他已抵达道德的顶峰，过着正道的生活，完备了神圣的本性，他一样被宣告「有罪」，要打入地狱接受炼火的煎熬，因为，他不相信「神」的存在。反过来说，一个人无论罪孽多深重，只要忏悔并相信「神」的存在，就能因此而得救。从佛教的观点来看，这种教义是不合理的。
Despite the apparent contradictions of the God-religions, it is not deemed advisable to preach a Godless doctrine since the belief in god has also done a tremendous service to mankind, especially in places where the god concept is desirable. This belief in god has helped mankind to control his animal nature. And much help has been granted to o, thers in the name of god. At the same time, man feels insecure without the belief in god. He finds protection and inspiration when that belief is in his mind. The reality or validity of such a belief is based on man's understanding capacity and spiritual maturity.
虽然佛教与「神」的信仰有明显的矛盾和冲突，身为佛教徒也没有必要刻意的去宣扬没有「神」的存在，毕竟信仰「神」的宗教，也为人类做出巨大的贡献，特别在某些地方，对「神」的信仰还是有必要的。信仰「神」也有助于人类克制自己的「兽性」，很多社会贡献都是以「神」的名誉做出来的。同时，人类或许会觉得没有「神」的信仰是不安全的，当他们有了信仰，才发现受到保护和鼓励。信仰的存在也提升了人类的理解力和心智的成熟。
However, religion should also concern our practical life. It is to be used as a guide to regulate our conduct in the world. Religion tells us what to do and what not to do. If we do not follow a religion sincerely, mere religious labels or belief in god do not serve us in our daily life.
宗教与我们的实际生活息息相关，宗教调整了我们在世间的行为。宗教指导我们什么是应该做的，什么是不应该做的。如果我们不正确的追随正信的宗教，而只是借助宗教的外衣，或迷信于「神」，那么，对我们的生活一点帮助也没有。
On the other hand, if the followers of various religions are going to quarrel and to condemn other beliefs and practices?especially to prove or disprove the existence of God?and if they are going to harbor anger towards other religions because of their different religious views, then they are creating enormous disharmony amongst the various religious communities. Whatever religious difference we have, it is our duty to practise tolerance, patience and understanding. It is our duty to respect the other man's religious belief even if we cannot accommodate it; tolerance is necessary for the sake of harmonious and peaceful living.
反过来说，如果信徒只是一味的去争执或企图推翻其它宗教或它们的修持方法──特别是在证实或驳斥「神」的存在，以他们自己的宗教观点，对其它宗教进行破坏，这会造成宗教间的仇恨和不协调。这世间有各种不同的宗教存在，但是，我们的任务是实践容忍、耐心和了解。我们有责任去尊重其它的宗教，即使我们无法顺应它，为了融洽与协调的生活，容忍还是必要的。
However, it does not serve any purpose to introduce this concept of god to those who are not ready to appreciate it. To some people this belief is not important to lead a righteous life. There are many who lead a noble life without such belief while amongst believers there are many who violate the peace and happiness of innocent people.
Buddhists can also co-operate with those who hold this concept of god, if they use this concept for the peace, happiness and welfare of mankind but not with those who abuse this concept by threatening people in order to introduce this belief just for their own benefit and with ulterior motives.
然而，对于那些不愿意接受「神」的概念的人，向他们推荐「神」是没有意义的，对某些人来说，这种信仰是没有意义的，没有这种信仰，他们也一样能过正道的生活。反而那些对「神」有所信仰的人，阻碍了无辜人们的幸福与宁静。佛教徒一样可以和信仰「神」的人合作，只要是为了人类的和平、幸福与利益。不要滥用自己的观点，强迫或威胁人们接受对「神」的信仰，存有这种动机的人，都是自私自利者。
For more than 2,500 years, all over the world, Buddhists have practised and introduced Buddhism very peacefully without the necessity of sustaining the concept of a creator of God. And they will continue to sustain this religion in the same manner without disturbing the followers of other religions.
Therefore, with due respect to other religionists, it must be mentioned that any attempt to introduce this concept into Buddhism is unnecessary. Let Buddhists maintain their belief since it is harmless to others and, let the basic Teachings of the Buddha remain.
二千五百多年来，佛教徒在修持或弘法，都显得非常的平和，不需要透过「神」或「造物者」的观念。佛教徒将以同样的态度，继续为佛教服务。因此，在尊重其它宗教的同时，我们也要注意到，以「神」的概念来推荐佛教是不必要的。佛教徒应该在不伤害其它宗教的情况下保持自己的信仰。让佛陀的基本教义源远流长。
From time immemorial, Buddhists have led a peaceful religious life without incorporating the particular concept of God. They should be capable of sustaining their particular religion without the necessity, at this juncture, of someone trying to force something down their throats against their will. Having full confidence in their Buddha Dhamma, Buddhists should be permitted to work and seek their own salvation without any undue interference from other sources. Others can uphold their beliefs and concepts, Buddhist will uphold theirs, without any rancor. We do not challenge others in regard to their religious persuasions, we expect reciprocal treatment in regard to our own beliefs and practices.
从历史证明，佛教是一个纯净且非「神」的宗教。他们必须有坚持自己信仰的能力，抗拒那些强加予他们的不良意识。对佛陀的教义，要有虔诚的信心。佛教徒必须寻求自我解脱之道，不受外来力量的干扰。佛教徒也可以和其他宗教徒一样，无嗔恚的坚持自己的信仰和理念。佛教从不挑战其它宗教，佛教希望其它宗教也能以同样的态度对待佛教。临终前更换宗教有些人相信某些力量会清洗他们的罪孽，如果不抑制内心的邪恶，是不符合佛陀的教义。
Changing of Religious Label Before Death
Merely to believe that there is someone to wash away our sins without suppressing our evil state of mind, is not in accordance with the Teachings of the Buddha.
Very often we come across cases of people who change their religion at the last moment when they are about to die. By embracing another religion, some people are under the mistaken belief that they can 'wash away their sins' and gain an easy passage to heaven. They also hope to ensure themselves a simple and better burial. For people who have been living a whole life-time with a particular religion, to suddenly embrace a religion which is totally new and unfamiliar and to expect an immediate salvation through their new faith is indeed very far-fetched. This is only a dream. Some people are even known to have been converted into another faith when they are in a state of unconsciousness and in come cases, even posthumously. Those who are over zealous and crazy about converting others into their faith, have misled uneducated people into believing that theirs is the one and only faith with an easy method or short-cut to heaven. If people are led to believe that there is someone sitting somewhere up there who can wash away all the sins committed during a life-time, then this belief will only encourage others to commit evil.
我们常遇到某些人在临终前更改宗教信仰，他们误以为这么做能洗清他们的罪孽和令他们升天堂。他们也希望保存好他们的躯体，作最好的安葬。其实，这些人早已经信仰了某些宗教，突然又去接受另外一种全新而陌生的宗教，他们这么做无非是想从新的宗教中获得赎罪，这是很牵强和很离谱的事，纯粹是一种梦想。有些人是在无意识状态下或死后被强迫转信成另外一种宗教，那些宗教狂热份子这么做，误导了人类，以为他们那种信仰是通往天堂的捷径，并以为有一个高高在上的「神」，能为他们洗清罪孽。这种信仰其实在鼓励人们去犯罪。
According to the Teachings of the Buddha there is no such belief that there is someone who can wash away sins. It is only when people sincerely realize that what they are doing are wrong and after having realized this, try to mend their ways and do good that they can suppress or counter the bad reactions that would accrue to them for the evil they had committed.
根据佛教的教义，没有任何一种生命，能替他人清洗罪孽，当一个人理解到自己犯错时，应该努力的去多做善事来弥补，这样才可以牵制过去所造恶业的坏影响。
It has become a common sight in many hospitals to see purveyors of some religions hovering around the patients promising them 'life after death'. This is exploiting the basic ignorance and psychological fear of the patients. If they really want to help, then they must be able to work the 'miracles' they so proudly claim lies in their holy books. If they can work miracles, we will not need hospitals. Buddhists must never become victims to these people. They must learn the basic teachings of their noble religion which tells them that all suffering is the basic lot of mankind. The only way to end suffering is by purifying the mind. The individual creates his own suffering and it is he alone who can end it. One cannot hope to eradicate the consequences of one's evil actions simply by changing one's religious label at the door-step of death.
我们经常在医院目睹那些宗教狂热份子，围绕在临终病人的床前，向他们许诺：「死后获得重生」，这是利用那些病人无知恐惧的心理。可是，却无法像他们神圣的经典中所说的那样，让病人痊愈。如果，他们能做到，我们就不需要医院了。佛教徒不应该成为这些人的受害者，佛教徒必须通过学习佛法──知道苦是人类基本的组成部份。唯一的灭苦之道，就是净化自己的心识。一个人自己所缔造的苦，也唯有他自己能够消除。一个人不应该希望在临终前改变宗教信仰，就能清洗自己的罪孽，获得赎罪。
A dying man's destiny in his next life depends on the last thoughts which appear to him according to the good and bad kammahe had accumulated during his current lifetime, irrespective of what type of religious label he prefers to do himself at the last moment.
一个临终的人，他将来的命运是掌握在他临终前的那一念，而那一念是根据他今世所积累的善业与恶业而显现的。不管他在最后一刻改变什么信仰，结果都是一样的。
