..续本文上一页 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，有些梵志和出家人来到羁舍子，他们只解说弘扬他们自己的教义，而蔑视、非难、排斥其他教义。然后又来了其他的梵志出家人，他们也同样的只解说弘扬他们自己的教义，而蔑视、非难、排斥其他教义。但是对我们来说，我们一直都怀疑而感到迷茫，不知道在这些可敬的梵志方外人中，到底谁说的是真实语，谁说的是妄语。”

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

　　于是，佛给了他们如此的教诫，在宗教史上也是独一无二的：

　　”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，迦摩罗人啊！你们的怀疑、你们的迷茫是正当的；因为对于一件可疑的事，是应当生起怀疑的。迦摩罗人啊！你们要注意不可被流言、传说、及耳食之言所左右，也不可依据宗教典籍，也不可单靠论理或推测，也不可单看事物的表象，也不可溺好由揣测而得的臆见，也不可因某事物之似有可能而信以为实，也不可作如此想：“他是我们的导师。”迦摩罗人啊！只有在你自己确知某事是不善、错误、邪恶的时候，你才可以革除他们......而当你自己确知某事是善良的、美好的，那时你再信受奉行。”﹝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。他告诉他的比丘们：弟子甚至须审察如来(佛)本身。这样，他才能充分地相信他所追随师尊的真正价值。﹝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.

　　根据佛的教诲，疑是五盖﹝注九﹞之一，能覆蔽人心，使不得如实见到真理，并能障碍一切进步。疑却不是一种罪恶，因为在佛教理没有盲信这一条。事实上，佛教里根本就没有其他宗教里所谓罪的观念。一切恶法的根本是无明与邪见。不可否认的是：只要有疑、迷惑、意志不坚定，就不可能有进步。但同样不可否认的，在没有确实明了之前，疑是一定存在的。可是想求进步，就绝对必须祛除疑惑；而祛除疑惑，又必须确实明了。

　　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.

　　叫人不怀疑，叫人必须要信，是没有道理的。仅仅说一声“我相信”，并不能表示你已有了知与见。一个学生做数学题目的时候，到了某一阶段，他不知道该怎么演算下去。这时他就生起疑虑和惶恐，只要此疑不除，他就不能进步。想进一步演算下去，他就必须解除疑惑。解除疑惑的门径很多，仅靠说一声“我相信”或“我不怀疑”，并不能解决问题。强迫自己去相信与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…

《佛陀的启示 第一章 佛教的宗教态度 Chapter I· The Buddhist Attitude of Mind》全文未完，请进入下页继续阅读…