國際佛光會的宗旨
秉承佛陀教法，虔誠恭敬三寶；弘法利生，覺世牖民。
倡導生活佛教，建設佛光淨土；落實人間，慈悲濟世。
恪遵佛法儀制，融和五乘佛法；修持三學，圓滿人格。
發揮國際性格，從事文化教育；擴大心胸，重視群我。
一個組織的宗旨最為重要，因為它代表該組織設立的主要目的，也是每一位成員所應努力完成的使命，所以各位既然參加佛光會，首先應該了解本會的宗旨。
國際佛光會的宗旨可以歸納為下列四點︰
秉承佛陀教法，虔誠恭敬三寶；弘法利生，覺世牖民︰
佛、法、僧三寶是我們信仰的中心，也是超越世間的聖財。三寶的利益無窮無盡，佛如光，能圓熟眾生，是人間的救主；法如水，能滋潤眾生，是人生的真理；僧如田，能植福種德，是住持正法的善知識。三寶能長養我們的法身，是我們慧命的家園，唯有仰仗三寶的加被，乘此寶筏，勇渡苦海，才能找到安身立命之處。因此佛光會員最基本的修持，就是要恭敬三寶，具足正知正見。 佛光會員為共成佛道而聚集在一起，所以我們要努力弘揚佛法，利益眾生，因為唯有讓世人了解佛教的教義，才能徹底解決人間憂苦，造福社會群倫；唯有悲智雙運，熱忱助人，才能自他兼濟，得到究竟安樂。倡導生活佛教，建設佛光淨土；落實人間，慈悲濟世︰
佛陀出生在人間，修道在人間，證悟在人間，弘法在人間，乃至佛陀所宣說的教義也都是以人為本的人間佛教，所以我們追隨佛陀示教利喜的本懷，應該將佛法落實人間。 經云︰「佛法在眾生中求。」六祖惠能大師也說︰「佛法在世間，不離世間覺，離世求菩提，猶如覓兔角。」佛法和生活不能分離，一旦離開生活，佛法也就失去了意義！然而不知曾幾何時，佛法被人矯枉過正，以致悖離日常生活，不但不能使人得到佛法的好處，反而令人望而生畏。例如︰夫妻被視為冤家，兒女被說成討債鬼，金錢被喻為毒蛇，名利被講成糞土，將一切的功德回向往生他方淨土，將一切的希望寄託於來世。其實菩提眷屬正可以在佛道上互相扶持，淨財越多越能做更多的佛教事業，正當的名利可以激發人們見賢思齊的上進心，現世的安樂應該重於死後的利益。 尤其在今日，越黑暗的世界越需要佛法的光明，越動盪的時代越需要佛法的安定，越紛亂的國土越需要佛法的清淨，越悲苦的生活越需要佛法的喜悅。凡我佛光人應秉持佛陀的慈心悲願，首先在個人的生活上，以佛法為指南，進一步推展至家庭成員，建設佛光人家，繼而分享鄰里，建設佛光社區，冀望有一天，我們能將娑婆穢域轉為佛光淨土。恪遵佛法遺制，融和五乘佛法；修持三學，圓滿人格︰
經云︰「三世諸佛只在人道成佛，不在餘道成佛。」所以，太虛大師說︰「人成即佛成，是名真現實。」人格的圓滿就是佛道的完成。 佛教依照每個人不同的根器，將修行方法分為五種層次，稱為「五乘佛法 」，即修習三皈五戒的人乘，修習十善業道的天乘，修習四聖諦法門的聲聞乘，修習十二緣起的緣覺乘與修習六度萬行的菩薩乘。 人、天二乘的佛法側重入世的修持，布施、持戒、禪定是完成人天的三種福行；聲聞、緣覺的佛教則偏重出世的修持，以智慧入門，以忍進為方，漸次修證。我們應該允執厥中，融和人天乘的入世精神與聲緣乘的出世修養，趣入自利利他的菩薩乘，直趨無上的佛果境界。《法華經》云︰「我說一乘法，無二亦無三。」指的就是這個廣利眾生的菩薩道。 六度萬行的德目雖然很多，但總括而言，不出戒、定、慧三無漏學的範疇。換言之，三無漏學與人類追求梵行、忍耐勇猛、累積智慧的特性相通，勤加修習，可對治我人貪、瞋、癡三毒，無論對道德的提升，心靈的淨化，事業的成就，友誼的開拓都具有無比的助益，所以，《大方等大集經》云︰「所謂戒定慧，無上陀羅尼，能令三業淨，一切人所愛。 」凡我佛光會員欲成就無上菩提，欲廣度無量眾生，當融和五乘佛法，以三學六度為修行的圭臬。發揮國際性格，從事文化教育；擴大心胸，重視群我︰
國際佛光會認為天下本是一家，所有眾生都是一體，所以，凡我佛光會員應發揮國際的性格，不分職業，不分種族，不分國籍，不分老少，在世界每一個地方，努力弘揚佛法，廣度眾生。
《金剛經》云︰「所有一切眾生之類，若卵生、若胎生、若濕生、若化生我皆令入無餘涅槃而滅度之，如是滅度無量無數無邊眾生，實無眾生得滅度者。」濟度眾生並不只是物質上的給予，最重要的，是要引導他進入佛法的堂奧，直至到達涅槃彼岸為止；凡此非從文化、教育著手，不足以厥竟其功。因為唯有文化才能無遠弗屆，深入各地；唯有教育才能從根本上淨化心靈。所以經云︰四句偈功德比布施三千大千世界七寶的功德還要來得更大、更多。如此更足以證明慈善布施固然可以救人於燃眉之急，以文教度眾更是功德巍巍，影響深遠。
因此自國際佛光會成立以來，我們除了舉行各種賑災活動之外，更經常舉辦國際青少年營、國際參訪團、國際互助會、國際學術會議、世界佛學會考、國際文化交流，並且將《禪藏》送往世界各地，在海內外設立獎助學金…，總之，我們注重群我，互通有無；我們擴大心胸，包容異己；我們發展文化教育，普利天下有情；我們以地球人自居，切勿限於一方一宇。
佛光會員的宗旨是︰
秉承佛陀教法，虔誠恭敬三寶；弘法利生，覺世牖民；
倡導生活佛教，建設佛光淨土；落實人間，慈悲濟世；
恪遵佛法遺制，融和五乘佛法；修持三學，圓滿人格；
發揮國際性格，從事文化教育；擴大心胸，重視群我。
希望大家都能謹記在心，時時共勉。
BLIA GUIDING PRINCIPLES
We uphold the Buddha's teachings and sincerely respect the Triple Gem; we propagate Dharma to benefit all sentient beings and strive to enlighten others.
We advocate living Buddhism and create a Buddha’s Light pure land; we are pragmatic in worldly affairs and compassionate in providing relief to the world.
We revere the practices given to us by the Buddha and harmonize with the Five Dharma Vehicles; we cultivate the Three Learnings for a wholesome character.
We work with an international outlook and engage in cultural and educational activities; we are always willing to open our hearts to do what we can to aid others.
Guiding principles are of utmost importance to an organization because they represent the objectives upon which the members' mission is subscribed. Therefore, as BLIA members, we need to first understand these guiding principles.
The guiding principles of BLIA can be explained under the following:
We uphold the Buddha's teachings and sincerely respect the Triple Gem; we propagate the Dharma to benefit all sentient beings and strive to enlighten others.
The Triple Gem – the Buddha, Dharma, and Sangha is the basis of our faith. The Buddha is synonymous with a brilliant light that helps sentient beings mature and fulfill themselves. He is the savior of the world. Like the water that enriches sentient beings, the Dharma is the truth of life. The Sangha is like a field in which virtues can be planted and nurtured. It is the benevolent community that upholds the right Dharma. As the home of our spirituality, the Triple Gem sustains our Dharma body and life of wisdom. Therefore, paying homage to the Triple Gem is the fundamental cultivation of BLIA members in which right knowledge and views are embraced.
BLIA members come together in order to accomplish the common goal of attaining the Buddha’s Way. Therefore, we shall diligently propagate the Dharma to benefit others. Only through the understanding of Buddhism and its values will human suffering be truly resolved and social well being enhanced.We advocate living Buddhism and seek to create a Buddha’s Light pure land; we are pragmatic in worldly affairs and compassionate in providing relief to the world.
Sakyamuni Buddha was born in the human world in which his cultivation, enlightenment, and Dharma propagation took place. Moreover, his teachings were primarily spoken to people and for the world. Therefore, in pursuing the intent of the Buddha in teaching, benefiting, and giving joy, we should actualize his teachings in the human world.
It is said in the sutras, “Dharma is to be sought among humankind." The Sixth Patriarch Master Huineng also said, "The Dharma is in this world, it is not apart from worldly awareness. Seeking bodhi apart from this world is like looking for horns on a rabbit.” The Dharma and our daily life are inseparable. It loses its meaning once it separates from life. As Buddha’s Light members, the Dharma should be our guidelines in life, progressing to our family members and establishing a Buddha’s Light family. Furthermore, we should share the Dharma with our neighbors in establishing a Buddha’s Light community. Hopefully, our saha world will one day become a Buddha’s Light pure land.We revere the practices given to us by the Buddha and harmonize with the Five Dharma Vehicles; we cultivate the Three Learnings for a wholesome character.
In the sutras, it is said, “Buddhas of the three kalpas attained Buddhahood only in the human realm, not in the other realms.” Therefore, Venerable Master Taixu said, "Accomplishing the human character is attaining Buddhahood, such is the truth of reality.” The perfection in one’s character is the attainment of Buddha’s Way.
Buddhism is divided into five different levels in accordance with the different characteristics of every human being, hence the “Five Dharma Vehicles.” They are the Human Vehicle of the Three Refuges and Five Precepts, the Heaven Vehicle of the Ten Virtuous Deeds, the Sravaka Vehicle that cultivates the Four Noble Truths, the Pratyeka Vehicle that cultivates the Twelve Nidanas of dependent origination, and the Bodhisattva Vehicle of the cultivation of the Six Paramitas.
Though there are many ways of practice, it never departs from the boundary of the Three Learnings in morality, meditation, and wisdom. In other words, these practices that are without outflows connect well with the human pursuit of cultivation of purification, tolerance, perseverance, and accumulation of wisdom. By cultivating these three practices diligently, they will rid us of our defilement in greed, hatred, and ignorance. Moreover, our perseverance will enhance our morals, purify our minds, improve our career, and develop human relationships. In the Mahavaipulya-mahasamnipata Sutra, "The Three Learnings of morals, meditation, and wisdom are the supreme dharani, purifying the karma of body, speech, and mind, allowing a disposition well-liked by all." If our members wish to attain the highest bodhi and to alleviate the suffering of others, they need to harmonize the Five Dharma Vehicles, and regard the Three Studies and the Six Paramitas as pivotal to their cultivation.We work with an international outlook and engage in cultural and educational activities; we are always willing to open our hearts to do what we can to aid others.
BLIA recognizes that the world is in fact a family and that all sentient beings are one. Therefore, as members, we should adopt a global outlook regardless of profession, race, nationality, or age. Wherever we may be, we should diligently propagate the Dharma and in helping others.
In The Diamond Sutra indicates, "Regardless of being born from eggs, wombs, moisture or metamorphosis, I will liberate all sentient beings entering into nirvana without remainder. As such, I liberate countless and endless sentient beings; in reality, no sentient beings had been liberated.” In helping others, it is not just providing them with material support. More importantly, we need to guide them into the essence of the Dharma until reaching nirvana on the other shore. This can only be achieved through the emphasis of cultural and educational means. It is essential therefore to instill cultural values in people in order to bridge regional boundaries and to enhance educational pursuits in order to purify people’s minds. Therefore, the virtue in a four-line verse is far more precious than the material giving of treasures within the chiliocosm. It is proof that while charity and donations can provide emergency relief, the merits and virtue with employing culture and education to liberate others are far more profound because the effect is deep and wide.