..續本文上一頁 illumine only their own doctrines, and despise, condemn and spurn others” doctrines. But, for us, Sir, we have always doubt and perplexity as to who among these venerable recluses and brāhmanas spoke the truth, and who spoke falsehood.”

　　“世尊，有些梵志和出家人來到羁舍子，他們只解說弘揚他們自己的教義，而蔑視、非難、排斥其他教義。然後又來了其他的梵志出家人，他們也同樣的只解說弘揚他們自己的教義，而蔑視、非難、排斥其他教義。但是對我們來說，我們一直都懷疑而感到迷茫，不知道在這些可敬的梵志方外人中，到底誰說的是真實語，誰說的是妄語。”

　　Then the Buddha gave them this advice unique in the history of regilions:

　　于是，佛給了他們如此的教誡，在宗教史上也是獨一無二的：

　　”Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas, do not be led by reports, or tradition or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ”this is our teacher”. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, the give them up… And when you know yourselves that certain things are wholesome (kusala) and good, then accept them and follow them” [7]

　　“是的，迦摩羅人啊！你們的懷疑、你們的迷茫是正當的；因爲對于一件可疑的事，是應當生起懷疑的。迦摩羅人啊！你們要注意不可被流言、傳說、及耳食之言所左右，也不可依據宗教典籍，也不可單靠論理或推測，也不可單看事物的表象，也不可溺好由揣測而得的臆見，也不可因某事物之似有可能而信以爲實，也不可作如此想：“他是我們的導師。”迦摩羅人啊！只有在你自己確知某事是不善、錯誤、邪惡的時候，你才可以革除他們......而當你自己確知某事是善良的、美好的，那時你再信受奉行。”﹝注七﹞

　　The Buddha went even further. He told the bhikkus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed. [8]

　　佛所教的尚不只此。他告訴他的比丘們：弟子甚至須審察如來(佛)本身。這樣，他才能充分地相信他所追隨師尊的真正價值。﹝注八﹞

　　According to the Buddha”s teaching, doubt (vicikkcchā) is one of the five Hindrances (nīvarana)[9] to the clear understanding of Truth and to spiritual progress (or for that matter to any progress). Doubt, however, is not a ”sin”, because there are no articles of faith in Buddhism. In fact there is no ”sin” in Buddhism, as sin is understood in some religions. The root of all evil is ignorance (avijjā) and false views (micchā ditthi). It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible. It is also equally undeniable that there must be doubt as long as one does not understand or see clearly. But in order to progress further it is absolutely necessary to get rid of doubt. To get rid of doubt one has to see clearly.

　　根據佛的教誨，疑是五蓋﹝注九﹞之一，能覆蔽人心，使不得如實見到真理，並能障礙一切進步。疑卻不是一種罪惡，因爲在佛教理沒有盲信這一條。事實上，佛教裏根本就沒有其他宗教裏所謂罪的觀念。一切惡法的根本是無明與邪見。不可否認的是：只要有疑、迷惑、意志不堅定，就不可能有進步。但同樣不可否認的，在沒有確實明了之前，疑是一定存在的。可是想求進步，就絕對必須祛除疑惑；而祛除疑惑，又必須確實明了。

　　There is no point in saying that one should not doubt or one should believe. Just to say” I believe” does not mean that you understand and see, When a student works on mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say ”I believe”, or, ”I do not doubt” will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual or intellectual.

　　叫人不懷疑，叫人必須要信，是沒有道理的。僅僅說一聲“我相信”，並不能表示你已有了知與見。一個學生做數學題目的時候，到了某一階段，他不知道該怎麼演算下去。這時他就生起疑慮和惶恐，只要此疑不除，他就不能進步。想進一步演算下去，他就必須解除疑惑。解除疑惑的門徑很多，僅靠說一聲“我相信”或“我不懷疑”，並不能解決問題。強迫自己去相信與接受某些不了解的事物，是政治，不是宗教，也不是睿智。

　　The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then…

《佛陀的啓示 第一章 佛教的宗教態度 Chapter I· The Buddhist Attitude of Mind》全文未完，請進入下頁繼續閱讀…