..续本文上一页 I have become a recluse. He is my Master, and I like his doctrine.”

　　“同修啊！”那年轻人回答说：“有一位名叫乔答摩的释迦种后裔，离开了释迦族做了出家人。他的声名远扬，据说已得了阿罗汉果，是一位觉行圆满的尊者。我是那位世尊名下出家的。他是我的师傅，我服膺他的教诫。”

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

　　”

　　“那位世尊、阿罗汉、觉行圆满的尊者，现在住在那里呢？”

　　”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.”

　　“在北方的国土中。同修啊！有一个城市叫做舍卫。那位世尊、阿罗汉、觉行圆满的尊者，现在就住在那里。”

　　”Have you ever seen him, that Blessed One

　　 Would you recognize him if you saw him

　　”

　　“你见过他吗？那位世尊，如果你见到他，会认识他吗？”

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

　　“我从来没见过那位尊者。假使我见到他，也不会认识他。”

　　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.”

　　佛知到这不相识的青年是在他名下出家的。他不透露自己的身份，说道：“比丘啊！我来将法传授与你吧。你留神听著！我要讲啦！”

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

　　“好的，同修！”年轻人答应道。

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

　　于是，佛为这年轻人讲了一部极其出色解释真理的经。(这经的要领，以后再行交代。)﹝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.

　　一直到这部经讲完之后，这名叫弗加沙的年轻出家人才恍然大悟，原来那讲话的人正是佛陀。于是他站起来，走到佛陀跟前，匍伏在世尊足下，向世尊谢罪，因他不明就里，竟把世尊叫做同修。﹝注十七﹞然后他请求世尊为他授戒，准他参加僧伽。

　　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]

　　佛问他有没有准备衣和钵。(比丘应备三衣一钵，钵是用来乞食的。)弗加沙回说没有。佛说如来不能为没有衣钵的人授戒。弗加沙闻言就出去张罗衣钵，但不幸被一只母牛角触致死。﹝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]

　　后来这噩耗传到佛处。佛即宣称弗加沙是一位圣者，已经澈见真理，得不还果，在他再生之地，即可得阿罗汉果﹝注十九﹞，死后永不再回到这世界来。﹝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.

　　这故事很清楚地说明弗加沙听佛说法，就了解佛所说义，他并不知道说法的是谁，所说的是谁的法却见到了真理。只要药好，就可治病。用不著知道方子是谁配的，药是那里来的。

　　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]

　　几乎所有的宗教都是建立在“信”——毋宁说是盲信——上的。但是在佛教里，重点却在“见”、知与了解上，而不在信(相信)上。巴利文佛典里有一个字 saddha 梵文作sraddha)，一般都译作“信”或“相信”。但是saddha 不是单纯的“信”，而是由确知而生之坚心。只是在通俗佛教以及在经典中的一般用法方面来说， saddha 确含有若干“信”的成份。那是只对佛、法、僧的虔敬而言的。

　　根据西元四世纪顷的大佛教哲学家无著的说法，信有三种形态：(一)完全而坚定地确信某一事物的存在，(二)见功德生宁静的喜悦，(三)欲达成某一目的的深愿。﹝注二十一﹞

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

《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…