..續本文上一頁是個問題。我們認爲，達成這兩面的協調，從而在個人的觀念與修持中確保內在一致性，關鍵在于考慮兩個根本問題: 第一，佛法教導的目的，第二，爲了達到該目的所需的策略。目的是從苦中證得解脫。佛法的本意，並非爲我們提供有關世界的實際知識，因此雖與科學兼容，其目標與內涵必然有異于科學。佛法在最主要、最基本的意義上，是一條通往釋放心智、擺脫輪回之苦的道路。佛法爲我們提供了無可替代的解脫之道，非僅尋求智力上的認同，它指定的態度必然有充分的宗教性。它直指內心深處，于存在的終極意義岌岌可危之際，在那裏喚醒了相應的信念、崇敬與堅定。

　　But for Buddhism faith and devotion are only spurs which impel us to enter and persevere along the path; by themselves they cannot ensure deliverance. The primary cause of bondage and suffering, the Buddha teaches, is ignorance regarding the true nature of existence; hence in the Buddhist strategy of liberation the primary instrument must be wisdom, the knowledge and vision of things as they really are. Investigation and critical inquiry, cool and uncommitted, constitute the first step toward wisdom, enabling us to resolve our doubts and gain a conceptual grasp of the truths upon which our deliverance depends. But doubt and questioning cannot continue indefinitely. Once we have decided that the Dhamma is to be our vehicle to spiritual freedom, we have to step on board: we must leave our hesitancy behind and enter the course of training which will lead us from faith to liberating vision. 但是對佛教來說，信念與崇敬只能促使我們走上這條路、並堅持走下去; 它們本身卻不能保證解脫。佛陀教導說，束縛與苦的根源，是對真相的無明; 因此佛教的解脫策略中，基本工具必須是智慧，即對真相的如實知見。冷靜而不受約束的調查與批判性的探索，構成了通往智慧的第一步，使我們排疑解惑，對解脫所依的真理有一個概念上的把握。但是疑與問不能永久存在。我們一旦決定佛法是通向靈性自由的載體，就得走上前來: 把存猶置于身後，投身于一個修練過程，它會把我們從信仰引向解脫的洞見。

　　For those who approach the Dhamma in quest of intellectual or emotional gratification, inevitably it will show two faces, and one will always remain a puzzle. But if we are prepared to approach the Dhamma on its own terms, as the way to release from suffering, there will not be two faces at all. Instead we will see what was there from the start: the single face of Dhamma which, like any other face, presents two complementary sides. 對那些爲了尋求智力或情感的滿足而接近佛法的人，它不可避免地以雙重面貌存在，其中之一必然始終是個難題。但如果我們做好准備，以佛法本身指定的態度，把它作爲滅苦之道，則絲毫不存在雙面形式。相反，我們看見的是法的單一面貌，它從起始便這般存在，如一切面貌，皆顯現互補的兩個側面。

《佛法的兩面性》全文閱讀結束。