「神」的概念 The God-Idea

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.

對「神」的真實性或正確性，要基于理解力和成熟的心識。

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.

探討「神」的起源和對「神」的信仰，要從人類的原始時代和科學文明發展的時代開始。原始人因恐懼而崇敬大自然的各種現象，從而信仰各種神或精靈。人類利用對神或精靈的信仰，發展成各式各樣的宗教。按照他們個別對環境的理解，崇敬個別不同的神，從而奠定了各種不同的信仰。

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」的觀念，起源于人類多神的崇拜。如：樹、水、光、風暴、太陽以及地球其他自然現象。這些「神」彼此關聯，也聯系了整個自然現象。然而，人類給予「神」的各種形象和性別，是基于人類自己的生理與心理的特徵。「神」開始擬人化，「神」會愛、會恨、會嫉妒、會懼怕、會驕傲、會羨慕，「神」開始具備了人類各種身、心的特徵與情緒。從這些「神」中，我們或許會以為，宇宙間存在的這種現象並不是太多。人類從理解于這個共同的根源，產生了後來「一神論」的思想──萬能的造物者的思想。

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」的觀念，經過社會與人類心智的變化而展開。不同的人，有不同的鑑定方式，有些人把「神」理想化，成為天堂或地上的國王，他們認為「人」可以是「神」的概念或化身。有些人認為「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」帶到最下層。當人類開始把「神」當偶像膜拜時，就把「神」安置在天堂里。有些人甚至認為：「沒有『神』就不能得救，不管你做了多少好事，也無法得到好的果報，除非你相信『神』的存在。」無神論者，堅決的否定了「神」的存在，他們認為：「對『神』而言，我們不知道，我們也無法知道。」實際主義則認為：「『神』的觀念，是一個沒有意義的問題，因為『神』的觀念和意義『不清不楚』。」因此，產生了很多為「神」的觀念和信仰而下的定義，泛神論、偶像崇拜論、無形論、性別論等等，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’.

即使連一神論的上帝信仰，也因為時間、區域和人文而改變，印度教的「天帝」，就和基督教的「上帝」有所不同。基督教的「上帝」又與其他的「神」有所不同。所有的宗教都個別的存在，也和其他的宗教有所不同。但是，每一個宗教都宣稱「神」只有一個。

The God-idea and Creation

「神」與創世紀：

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.

每一個宗教都環繞「神」的存在而發展，在發展的同時，開發了自己的一套「創世紀」的概念。因此，「神」就難免與神話傳說發生關系，而「人」卻利用「神」來做為宣傳的手段，和解釋人類生存的宇宙。

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，任何有知識的人，只要肯關注于事實的真相，就會得到這樣的結論：創世紀的神話，如「神」一般，是源自于人類對自然現象的誤解和想像而衍生的，這些誤解的根源在于人類對自然的恐懼和無知。即使，時至今日，人類還原封不動的保留了這世界是神創造的「創世紀」概念。按照今天的科學思維，神學對「神」的定義模糊不清，因此，「創世紀」的概念只是一種神話，沒有實際的科學價值。

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.

如果人類是外力所創造的，那麼他將屬于那創造者而不屬于自己。佛教相信人類是屬于自己的，必須為自己的一切行為負責。佛教徒沒有理由相信人類是由外力塑造而成的。佛教徒相信，今天人類的存在是因為他自己的業力所促成的，既不受到獎賞也不被懲罰。人類全憑自己所造的善業與惡業，來決定在未來輪迴過程中的生存狀態。在佛教里，我們找不到任何證據來證明人類是由某「人」創造的。今天，科學家發現：宇宙體系是慢慢的演化和發展的，這符合了佛教的觀點。

Human Weakness and the Concept of God

「神」與人性的弱點：

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」的觀念與「創世紀」的概念，根深蒂固的被信徒們所接受，並加以保護。這些信徒需要一些觀點來為他們的存在和對社會的貢獻做辯護。所有的信徒宣稱他們的經典來自「天的啟發」，換句話說，他們的信仰是直接來自于「神」。每一個信仰「神」的宗教，都宣稱它們代表世界和平和博愛等崇高的思想。

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.

儘管這些宗教拱高了它們自己的理想，但是，歷史告訴我們，時至今日它們還在宣揚迷信的思想。某些信徒甚至還公開的倡導反對科學知識、發動戰爭和謀殺等病態的意識。在這方面，信仰「神」的宗教無法讓人開悟，已經注定要失敗了。在某些國家，當人們為博愛而禱告時，雙手沾滿了無辜動物們所犧牲的恐怖鮮血，甚至還包括了人類的鮮血，那些可憐、無辜、無助的生靈被屠宰，奉獻于來自想像，無法得知的「神」的祭壇。人類經過了漫長的年代，才理解到這種以宗教名譽的殘酷行為是徒勞無功的。時間使他們理解，要獲得真正純淨的大道，必須透過慈悲和真正了解。

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.達瑪斯利在他的著作《佛教與基督教的比較》中說道：「通過『神』的概念，我發現了崇高的道德規范，但是，它也潛在著影響整個世界和一切眾生的危險性。」

’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.’

「對人類最大的威脅，就是以神權來控制人類。所有的一神論宗教，都認為神是最權威和最崇高的。佛陀在《KalamaSutta》經典里指出了這種危險性。人類的個性和自由受到這些權威的威脅，這些權威令你追隨它。在這種傳統的權威，又建立了一種新的權威，那就是科學。新的宗教不斷的產生，已經嚴重的威脅到人類的自由與自尊。佛陀指示大家以圓成佛道為人生的目標，他清楚的說明，每一個人都有潛在的能力去達到這個理想。」

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.

某些宗教認為：「沒有『神』就無法得救。」就算他已抵達道德的頂峰，過著正道的生活，完備了神聖的本性，他一樣被宣告「有罪」，要打入地獄接受煉火的煎熬，因為，他不相信「神」的存在。反過來說，一個人無論罪孽多深重，只要懺悔並相信「神」的存在，就能因此而得救。從佛教的觀點來看，這種教義是不合理的。

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.

雖然佛教與「神」的信仰有明顯的矛盾和沖突，身為佛教徒也沒有必要刻意的去宣揚沒有「神」的存在，畢竟信仰「神」的宗教，也為人類做出巨大的貢獻，特別在某些地方，對「神」的信仰還是有必要的。信仰「神」也有助于人類克制自己的「獸性」，很多社會貢獻都是以「神」的名譽做出來的。同時，人類或許會覺得沒有「神」的信仰是不安全的，當他們有了信仰，才發現受到保護和鼓勵。信仰的存在也提升了人類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.

宗教與我們的實際生活息息相關，宗教調整了我們在世間的行為。宗教指導我們什麼是應該做的，什麼是不應該做的。如果我們不正確的追隨正信的宗教，而只是藉助宗教的外衣，或迷信于「神」，那麼，對我們的生活一點幫助也沒有。

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.

反過來說，如果信徒只是一味的去爭執或企圖推翻其它宗教或它們的修持方法──特別是在證實或駁斥「神」的存在，以他們自己的宗教觀點，對其它宗教進行破壞，這會造成宗教間的仇恨和不協調。這世間有各種不同的宗教存在，但是，我們的任務是實踐容忍、耐心和了解。我們有責任去尊重其它的宗教，即使我們無法順應它，為了融洽與協調的生活，容忍還是必要的。

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，對于那些不願意接受「神」的概念的人，向他們推薦「神」是沒有意義的，對某些人來說，這種信仰是沒有意義的，沒有這種信仰，他們也一樣能過正道的生活。反而那些對「神」有所信仰的人，阻礙了無辜人們的幸福與寧靜。佛教徒一樣可以和信仰「神」的人合作，只要是為了人類的和平、幸福與利益。不要濫用自己的觀點，強迫或威脅人們接受對「神」的信仰，存有這種動機的人，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.

二千五百多年來，佛教徒在修持或弘法，都顯得非常的平和，不需要透過「神」或「造物者」的觀念。佛教徒將以同樣的態度，繼續為佛教服務。因此，在尊重其它宗教的同時，我們也要注意到，以「神」的概念來推薦佛教是不必要的。佛教徒應該在不傷害其它宗教的情況下保持自己的信仰。讓佛陀的基本教義源遠流長。

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.

從歷史證明，佛教是一個純淨且非「神」的宗教。他們必須有堅持自己信仰的能力，抗拒那些強加予他們的不良意識。對佛陀的教義，要有虔誠的信心。佛教徒必須尋求自我解脫之道，不受外來力量的干擾。佛教徒也可以和其他宗教徒一樣，無嗔恚的堅持自己的信仰和理念。佛教從不挑戰其它宗教，佛教希望其它宗教也能以同樣的態度對待佛教。臨終前更換宗教有些人相信某些力量會清洗他們的罪孽，如果不抑制內心的邪惡，是不符合佛陀的教義。

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.

我們常遇到某些人在臨終前更改宗教信仰，他們誤以為這麼做能洗清他們的罪孽和令他們升天堂。他們也希望保存好他們的軀體，作最好的安葬。其實，這些人早已經信仰了某些宗教，突然又去接受另外一種全新而陌生的宗教，他們這麼做無非是想從新的宗教中獲得贖罪，這是很牽強和很離譜的事，純粹是一種夢想。有些人是在無意識狀態下或死後被強迫轉信成另外一種宗教，那些宗教狂熱份子這麼做，誤導了人類，以為他們那種信仰是通往天堂的捷徑，並以為有一個高高在上的「神」，能為他們洗清罪孽。這種信仰其實在鼓勵人們去犯罪。

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.

根據佛教的教義，沒有任何一種生命，能替他人清洗罪孽，當一個人理解到自己犯錯時，應該努力的去多做善事來彌補，這樣才可以牽制過去所造惡業的壞影響。

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.

我們經常在醫院目睹那些宗教狂熱份子，圍繞在臨終病人的床前，向他們許諾：「死後獲得重生」，這是利用那些病人無知恐懼的心理。可是，卻無法像他們神聖的經典中所說的那樣，讓病人痊愈。如果，他們能做到，我們就不需要醫院了。佛教徒不應該成為這些人的受害者，佛教徒必須通過學習佛法──知道苦是人類基本的組成部份。唯一的滅苦之道，就是淨化自己的心識。一個人自己所締造的苦，也唯有他自己能夠消除。一個人不應該希望在臨終前改變宗教信仰，就能清洗自己的罪孽，獲得贖罪。

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.

一個臨終的人，他將來的命運是掌握在他臨終前的那一念，而那一念是根據他今世所積累的善業與惡業而顯現的。不管他在最後一刻改變什麼信仰，結果都是一樣的。