..續本文上一頁 and value of the Dhamma naturally assume prime significance in the whole system as opposed to belief and faith, as in theistic religions.

　　The followers or believers form another important component of a religion, for without them the religion would prove of little benefit. In Buddhism, the congregation is broadly pided into two groups, the religious (monks and nuns) and the laity. Each of these two is clearly defined by rules and responsibilities and by the manner of their mutual interaction which, in turn, serves as a spiritual bond and a traditional basis for close cooperation. The responsibility for preserving and promoting the Buddha”s teachings lies in the hands of these two groups of Buddhist followers.

　　Basic Buddhist systems of worship, including rites and ceremonies, date back to the time of the Buddha. There are, however, later developments which evolved over the centuries in response to the cultural and spiritual needs of the followers in particular geographical regions. Thus, there are differences in the form of worship practiced, for instance, in Thailand and Japan. But we may consider this phenomenon a natural cultural manifestation common in all religious systems.

　　Buddhist sanctuaries are places of worship and residences for the religious. These include monasteries, shrines, Dhamma halls, stupas, pagodas, and sacred reliquaries. Often Thai monasteries, which also serve as centers for communal activities, occasionally do accommodate secular functions such as community meetings and cultural gatherings. In general, these places are built and maintained solely through support freely given by the lay community.

　　Sacred objects in Buddhism include Buddha images, relics of the Buddha, symbolic representations such as the lotus, the wheel (of Dhamma), Buddha”s footprints, and many more. These in fact serve as objects for contemplative reflection and as reminders of higher values or ideals. They can be used to strengthen faith and confidence in the Triple Gem, or to give encouragement and hope in time of distress. On a higher level they may serve as a means for the attainment of Dhamma and that, indeed, is the primary purpose for which they were introduced into the Buddhist institution in the first place.

　　The above are religious components that constitute Buddhism as an institution. Although the most important factor is the Dhamma, which is man”s true refuge, some people may also feel the need for objects of psychological support to strengthen their faith and devotion in the religion. Thus, each component has its own place and value and we should learn how to best benefit from it.

　　Philosophy or religion

　　Strictly speaking, this matter depends largely on how one defines the terms "philosophy" and "religion." Webster”s dictionary defines philosophy as "love of wisdom," as "a search for a general understanding of values and reality by chiefly speculative rather than observational means," and religion simply as "the service and worship of God or the supernatural."

　　One can see that neither of these definitions satisfactorily reflects the nature and character of Buddhism. For many people religion is nothing more than a system of beliefs and worship centered around God. These people would consider any system devoid of such a concept unworthy of inclusion into the category of religions, no matter how exalted a teaching it may contain. This is a rather limited view, no longer accepted by world religions. There are great religious systems that do not subscribe to such a way of thinking.

　　When the Buddha embarked upon his teaching mission, there was never an issue whether he would establish a religion or found a school of philosophy. Such anticipation was simply out of the question. He had realized the Dhamma, overcome Samsara…

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