..续本文上一页o do with Buddhism. [22]
不论怎样解释，多数宗教所了解的信(相信)，都与佛教极少关涉。﹝注二十二﹞
The question of belief arises when there is no seeing- seeing in every sense of the word. The moment you see, the question of belief disappears. If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises because you do not see it yourself. But it I unclench my fist and show you the gem, then you see it for yourself, and the question of belief does not arise. So the phrase in ancient, Buddhist texts reads:” Realizing, as one sees a gem (or a myrobalan fruit) in the palm”.
一般“相信”之所以产生，全在无“见”；这包括一切见的意义在内。一旦见了，相信的问题即告消失。如果我告诉你：我握紧的掌中有一颗宝石，这就产生了信与不信的问题，因为你看不见。但是如果我张开手掌让你看这宝石，你亲见之后，相信的问题便无从产生了。因此，在古佛典中有这样一句话：“悟时如睹掌中珍(或作庵摩罗果)。”
A disciple of the Buddha named Musila tells another monk: ”Friend Savittha, without devotion, faith or belief, [23] without liking or inclination, without hearsay or tradition, without considering apparent reasons, without delight in the speculations of opinions, I know and see that the cessation of becoming is Nirvāna.” [24]
佛有一位叫做谟尸罗的弟子。他告诉另外一位比丘说：“沙卫陀同修啊！不靠礼拜、信(相信)﹝注二十三﹞，没有贪喜偏爱，不听耳食之言及传说，不考虑表面的理由，不耽于揣测的臆见，我确知、明见“生的止息”即是涅槃。”﹝注二十四﹞
And the Buddha says: ”O bhikkus, I say that the destruction of defilement and impurities is (meant) for a person who knows and who sees, and not for a person who does not know and does not see.” [25]
佛又说：“比丘们啊！我说离垢祛染，是对有知见的人说的，不是对无知无见的人说的啊！”﹝注二十五﹞
It is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as ehi-passika, inviting you to ”come and see”, but not to come and believe.
佛教的信永远是知见的问题，不是相信的问题。佛的教诫曾被形容为 ehipasika，就是请你自己“来看”，而不是来相信。
The expressions used everywhere in Buddhist texts referring to persons who realized Truth are: ”The dustless and stainless Eye of Truth (Dhamma- cakkhu) has arisen.” ”He has seen Truth, has attained Truth, has known Truth, has known Truth, has penetrated into Truth, has crossed over doubt, is without wavering.” ”Thus with right wisdom he sees it as it is (yathā bhūtam)”.[26] With reference to his own Enlightenment the Buddha said: ”The eye was born, knowledge was born, wisdom was born, science was born, and light was born.” [27] It is always seeing through knowledge or wisdom (ŭāna-dassana), and not believing through faith.
在佛典里，说到证入真理的人，到处都用“得净法眼”一词。又如“他已见道、得道、知道，深入实相，尽祛疑惑，意志坚定，不复动摇。”“以正智慧如实知见。”﹝注二十六﹞谈到他自己的悟道时，佛说：“眼睛生出来了，知识生出来了，智慧生出来了，善巧生出来了，光明生出来了。”﹝注二十七﹞佛教里一向是由智慧得正见，而不是由盲信而生信仰。
This was more and more appreciated at a time when Brāhmanic orthodoxy intolerantly insisted on believing and accepting their tradition and authority as the only Truth without question. Once a group of learned and well-known Brahmins went to see the Buddha and had a long discussion with him. One of the group, a Brahmin youth of 16 years of age, named Kāpathika, considered by them all to be an exceptionally brilliant mind, put a question to the Buddha:[28]
在正统婆罗门教毫不容地坚持要相信，并接受他们的传统与权威为不容置疑的唯一真理的时代，佛这种态度日益受人激赏。有一次，一群博学知名的婆罗门教徒去拜访佛，并与他作了长时间的讨论。在这一群人中，有一位十六岁的青年，名叫迦婆逿伽。他的心智是公认为特别聪颖的。他向佛提出了一个问题﹝注二十八﹞：
”Venerable Gotama, there are the ancient holy scriptures of the Brahmins handed down along the line by unbroken oral tradition of texts. With regard to them, Brahmins come to the absolute conclusions: “This alone is Truth, and everything else is false”. Now, what does the Venerable Gotama say about this
”
“可敬的乔答摩啊！婆罗门教的古圣典是经过往哲口口相传，直至于今今从未中断。关于这个，婆罗罗门教徒有一个绝对的结论：“只有这才是真理，余者皆是假法。”可敬的乔答摩，对这点有什么话说吗？”
The Buddha inquired: ”Among Brahmins is there any one single Brahmin who claims that he personally knows and sees that “This alone is Truth, and everything else is false.”
”
佛问道：“在婆罗门教徒中，有没有一个人敢说他已亲身确知确见“只有这才是真理，余者皆假”？”
The young man was frank, and said: ”No”.
那年轻人倒很坦白。：他说：“没有！”
”Then, is there any one single te…
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