..續本文上一頁 I have become a recluse. He is my Master, and I like his doctrine.”

　　“同修啊！”那年輕人回答說：“有一位名叫喬答摩的釋迦種後裔，離開了釋迦族做了出家人。他的聲名遠揚，據說已得了阿羅漢果，是一位覺行圓滿的尊者。我是那位世尊名下出家的。他是我的師傅，我服膺他的教誡。”

　　”Where does that Blessed One, the Arahant, the Fully-Enlightened One live at the present time

　　”

　　“那位世尊、阿羅漢、覺行圓滿的尊者，現在住在那裏呢？”

　　”In the countries to the north, friend, there is a city called Sāvatthi. It is there that Blessed One, the Arahant, the Fully-Enlightened One, is now living.”

　　“在北方的國土中。同修啊！有一個城市叫做舍衛。那位世尊、阿羅漢、覺行圓滿的尊者，現在就住在那裏。”

　　”Have you ever seen him, that Blessed One

　　 Would you recognize him if you saw him

　　”

　　“你見過他嗎？那位世尊，如果你見到他，會認識他嗎？”

　　”I have never seen that Blessed One. Nor should I recognize him if I saw him.”

　　“我從來沒見過那位尊者。假使我見到他，也不會認識他。”

　　The Buddha realized that it was in his name that this unknown young man had left home and become a recluse. But without pulging his own identity, he said: ”O bhikkhu, I will teach you the doctrine. Listen and pay attention. I will speak.”

　　佛知到這不相識的青年是在他名下出家的。他不透露自己的身份，說道：“比丘啊！我來將法傳授與你吧。你留神聽著！我要講啦！”

　　”Very well, friend,” said the young man in assent.

　　“好的，同修！”年輕人答應道。

　　Then the Buddha delivered to this young man a most remarkable discourse explaining Truth (the gist of which is given later). [16]

　　于是，佛爲這年輕人講了一部極其出色解釋真理的經。(這經的要領，以後再行交代。)﹝注十六﹞

　　It was only at the end of the discourse that this young recluse, whose name was Pukkusāti, realized that the person who spoke to him was the Buddha himself. So he got up, went before the Buddha, bowed down at the feet of the Master, and apologized to him for calling him ”friend” [17] unknowingly. He then begged the Buddha to ordain him and admit him into the Order of the Sangha.

　　一直到這部經講完之後，這名叫弗加沙的年輕出家人才恍然大悟，原來那講話的人正是佛陀。于是他站起來，走到佛陀跟前，匍伏在世尊足下，向世尊謝罪，因他不明就裏，竟把世尊叫做同修。﹝注十七﹞然後他請求世尊爲他授戒，准他參加僧伽。

　　The Buddha asked him whether he had the alms-bowl and the robes ready. (A bhikkhu must have three robes and the alms-bowl for begging food). When Pukkusāti replied in the negative, the Buddha said that the Tathāgatas would not ordain a person unless the alms-bowl and the robes were ready. So Pukkusāti went out in search of an alms-bowl and robes, but was unfortunately savaged by a cow and died. [18]

　　佛問他有沒有准備衣和缽。(比丘應備叁衣一缽，缽是用來乞食的。)弗加沙回說沒有。佛說如來不能爲沒有衣缽的人授戒。弗加沙聞言就出去張羅衣缽，但不幸被一只母牛角觸致死。﹝注十八﹞

　　Later, when this sad news reached the Buddha, he announced that Pukkusāti was a wise man, who had already seen the Truth, and attained the penultimate stage in the realization of Nirvāna, and that he was born in a realm where he would become an Arahant[19] and finally pass away, never ti return to this world again. [20]

　　後來這噩耗傳到佛處。佛即宣稱弗加沙是一位聖者，已經澈見真理，得不還果，在他再生之地，即可得阿羅漢果﹝注十九﹞，死後永不再回到這世界來。﹝注二十﹞

　　From this story it is quite clear that when Pukkusāti listened to the Buddha and understood his teaching, he did not know who was speaking to him, or whose teaching it was. He saw Truth. If the medicine is good, the disease will be cured. It is not necessary to know who prepared it, or where it came from.

　　這故事很清楚地說明弗加沙聽佛說法，就了解佛所說義，他並不知道說法的是誰，所說的是誰的法卻見到了真理。只要藥好，就可治病。用不著知道方子是誰配的，藥是那裏來的。

　　Almost all religions are built on faith-rather ”blind” faith it would seem. But in Buddhism emphasis is laid on ”seeing”, knowing, understanding, and not on faith, or belief, In Buddhist texts there is a word saddhā (Skt. Śraddhā has three aspects: (I) full and firm conviction that a thing is, (2) serene joy at good qualities, and (3) aspiration or wish to achieve an object in view. [21]

　　幾乎所有的宗教都是建立在“信”——毋甯說是盲信——上的。但是在佛教裏，重點卻在“見”、知與了解上，而不在信(相信)上。巴利文佛典裏有一個字 saddha 梵文作sraddha)，一般都譯作“信”或“相信”。但是saddha 不是單純的“信”，而是由確知而生之堅心。只是在通俗佛教以及在經典中的一般用法方面來說， saddha 確含有若幹“信”的成份。那是只對佛、法、僧的虔敬而言的。

　　根據西元四世紀頃的大佛教哲學家無著的說法，信有叁種形態：(一)完全而堅定地確信某一事物的存在，(二)見功德生甯靜的喜悅，(叁)欲達成某一目的的深願。﹝注二十一﹞

　　However you put it, faith or belief as understood by most religions has little t…

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