以下引自http://ahan.1230.com.ru/【南傳增支部】第3經 三集
一 一時，世尊與大比丘眾俱，遊行拘薩羅[國]，入於名為羈舍子之伽藍族邑。伽
藍族羈舍子等聞，沙門尊瞿曇是釋迦子，從釋迦出家至羈舍子，又，彼尊瞿曇有美
好稱贊之聲揚，謂：彼世尊是應供、正自覺、明行具足……乃至……宣示……如是
能遇阿羅漢是幸其甚。--其時，羈舍子伽藍眾即詣世尊之處。詣已，一類之人即問
訊世尊而坐於一面；一類人即與世尊互相慶慰，致歡迎，感銘之交談已，坐於一面。
一類人即向世尊伸手合掌後坐於一面；一類人即白出名姓後坐於一面；一類人即默
然坐於一面。坐於一面之羈舍子伽藍眾白世尊言：
二 “大德!有沙門、婆羅門眾來至羈舍子，彼等只述示自說，相反者，對於他說則
予駁斥、輕蔑、卑視、拋擲。大德!復有他類沙門、婆羅門來至羈舍子，彼等即皆
189 只述示自說，相反者，對他說則予駁斥、輕蔑、卑視、拋擲、大德!對彼等，我等
有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
三 伽藍眾!汝等所惑是當然，所疑是當然，有惑之處，定會起疑。
伽藍眾11!
汝等勿信風說，勿信傳說，勿信臆說，勿信與藏[經]之教[相合]
之說；
勿信基於尋思者，勿信基於理趣者，勿信熟慮於因相者，
雖說是與審慮、忍許之見[相合]亦勿予信、[說者]雖堪能亦勿予信、雖說[此]沙門是我等之師，亦勿予信之。
伽藍眾!若汝等只自覺--此法是不善，此法是有罪，此法是智者之所訶毀者。
若將此法圓滿、執取之即能引來無與苦--則伽藍眾!汝等於時應斷[彼]。
四 伽藍眾!汝等如何思惟耶?起於人內心之貪是為益耶?或為無益耶?”
“大德!為無益。”
“復次，伽藍眾!此有貪心之人是為貪所蔽、心為所捕、殺有命者、取不與者、
與他之妻通、語虛誑，亦勸他如是作，此是與彼長夜無益、苦耶?”
“大德!唯然!”
五 “伽藍眾!汝等如何思惟耶?起於人內心之嗔是為益耶?或為無益耶?”
“大德!為無益。”
“復次，伽藍眾!此有嗔心人是為嗔所蔽，心為所捕、殺有命者、取不與者、與
他之妻通、語虛誑，亦勸他如是作，此是與彼以長夜之無益與苦耶?”
“大德!唯然!”
六 “伽藍眾!汝等如何思惟耶?起於人內心之愚癡是為益耶?或為無益耶?”
“大德!為無益。”
190 “復次，伽藍眾!此愚癡人是被愚癡所蔽、心為所捕、殺有命者、取不與者、與
他之妻通、語虛誑，亦勸他如是作，此是與彼長夜無益與苦耶?”
“大德!唯然!”
七 “伽藍眾!汝等何思惟耶?此等之法是善耶?或不善?”
“大德!是不善。”
“有罪耶?或無罪耶?”
“大德!是有罪。”
“是智者之所訶毀者耶?或智者之所稱贊者耶?”
“大德!是智者之所訶毀者。”
若圓滿執取為能引無益與苦耶?或不耶?”
“大德!圓滿之執取，即能引無益與苦，對，此我等之所說是如是。”
八 “伽藍眾!是故，我語：‘伽藍眾!汝等勿信風說，勿信傳說、勿信臆說、勿信
因其與藏[經]之教[相合]、勿信是基於尋思、勿信是基於理趣、勿信是熟慮因相、
勿信是與審思、忍許之見[相合]，[說者]雖是堪能亦勿予信，雖說[此]沙門是
我等之師亦勿予信。’伽藍眾!若汝等惟自覺：‘此法是不善，此法是有罪，此法
是智者之所訶毀者。若將此法圓滿執取，即能引無益與苦--則伽藍眾!汝等於時
應斷[彼]。’如是語者是緣此而說。
九 伽藍眾!汝等勿信風說……乃至……勿因是師即予信，伽藍眾!若汝等惟自
覺：‘此法是善，此法是無罪，此法是借者之所稱贊者，若將此法圓滿執取，即能
引益與樂--即伽藍眾!其時應具足而住之。’
一0 伽藍眾!汝等如何思惟耶?起於人內心之無貪是為益耶?或為無益耶?”
“大德!為益。”
191 “復次，伽藍眾!此無貪人是不為貪所蔽、心不為捕、不殺有命者、不取不與者、
不與他之妻通、不語虛誑，亦勸他如是作，此即與彼以長夜之益與樂。”
“大德!唯然!”
一一 “伽藍眾!汝等如何思惟耶?起於人內心之無是為益耶或為無益耶?”
“大德!為益。”
“復次，伽藍眾!此無嗔人是不為嗔所蔽、心不為捕、不殺有命者……乃至……、
不語虛誑、亦勸他如是作，此是與彼長夜之益與樂耶?”
“大德!唯然!”
一二 “伽藍眾!汝等如何思惟耶?起於人內心之無癡是為益耶?或為無益耶?”
“大德!為益。”
“復次，伽藍眾!此無癡人是不為愚癡所蔽、心不為捕、不殺有命者、不取不與
之物、不與他之妻通、不語虛誑，亦勸他如是作，此是與彼長夜之益與樂耶?
“大德!唯然!”
一三 “伽藍眾!汝等如何思惟耶?此等之法是善耶?或是不善耶?”
“大德!是善。”
“有罪耶?或無罪耶?”
“大德!是無罪。”
“是智者之所訶毀者耶?或是智者之所稱贊者耶?”
“大德!是智者之所稱贊者。”
“若圓滿執取為能引益與樂耶?或不耶?”
“大德!圓滿執取，即能引益與樂。對此我等之所說是如是。”
一四 “伽藍眾!是故，我語：‘伽藍眾!汝等勿信風說，勿信傳說、勿信臆說、勿
信因與藏[經]之教[相合]，勿信因基於尋思、勿信因基於理趣、勿信因熟慮因相、
勿信因與審慮、忍許之見[相合]，勿信因[說者]是堪能，勿信因[此]沙門是我
等之師。’伽藍眾!若汝等共自覺--此法是善，此法是無罪，此法是智者之所稱
192 贊者，若將此法圓滿執取即可引益與樂--則伽藍眾!其時應具足而住，如是語者
是緣此而說。
一五 伽藍眾!彼聖弟子即如是離貪、離嗔，不愚癡。以正知、正念、與慈俱行之
心……與悲俱行之心……與喜俱行之心……與舍俱行之心……偏滿一方而住。第
二、第三、第四[方]亦同。如是橫偏於上下一切處，於一切世界，與舍俱行之廣、
大、無量、無怨、無惱害之心、偏滿而住。伽藍眾!彼聖弟子如是心無怨憎，如是
心無貪欲，如是心無雜染，如是心凈，彼於現法得四慰安。
一六 若有後世，若有善作惡作業之異熟果，即有是處，我身壞、死後、當生於善
趣天世，此即彼所得之第一慰安。若又無後世，若無善作惡作業之異熟果，即我將
於此現法，以無怨、無貪、無苦、有樂來護自己，此即彼所得之第二慰安。又若作
[惡]之人有惡報，則我將不對任何人懷惡意，不造惡業之人，何有苦之觸?即彼
等所得之第三慰安。若作[惡]之人，無有惡報，則現在，於二者12我已見己之清
凈，此即彼所得之第四慰安。
伽藍眾!彼聖弟子如是心無怨憎，如是心無貪欲，如是心無雜染，如是心凈，
彼於現法得此四種慰安。”
193 一七 “世尊!此即如是，善逝!此即如是，大德!彼聖弟子如是心無怨憎，如是心
無貪欲，如是心無雜染，如是心凈，彼於現法得四種慰安。若有後世，若有善作惡
作業之異熟果，即有是處，我身壞、死後、生於善趣天世，此即彼所得之第一慰安，
又若無後世，若無善作惡作業之異熟果，則我將於此現世，以無怨、無貪、無苦、
有樂以我自己，此即彼所得之第二慰安。又若作[惡]之人有惡報，則我不對任何
人懷惡意，不造惡業之人，何有苦之觸?此即彼所得之第三慰安。若作[惡]之人
無有惡報，則現在，於二者我己見己之清凈，此即彼所得之第四慰安。大德!彼聖
弟子如是心無怨憎，如是心無貪欲，如是心無雜染，如是心凈，彼於現法得此四種
慰安。
大德!奇哉……乃至……
大德!我等歸依世尊、法、又[歸依]比丘僧伽，大德請世尊存念我等從今日
起終生歸依為優婆塞。”
再探《迦摩羅經》《AN 3.65 Kalama Sutta: To the Kalamas》著名
《AN 3.65 Kalama Sutta: To the Kalamas》著名的卡拉馬經
中文的不太好讀，下面引自
http://www.accesstoinsight.org/tipitaka ... .than.html
AN 3.65
PTS: A i 188
Thai III.66
Kalama Sutta: To the Kalamas
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2010
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born.
So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."
"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."
中文的不太好讀，下面引自
http://www.accesstoinsight.org/tipitaka ... .than.html
AN 3.65
PTS: A i 188
Thai III.66
Kalama Sutta: To the Kalamas
translated from the Pali by
Thanissaro Bhikkhu
© 1994–2010
I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"
So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.
As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born.
So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"
"For harm, lord."
"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Unskillful, lord."
"Blameworthy or blameless?"
"Blameworthy, lord."
"Criticized by the wise or praised by the wise?"
"Criticized by the wise, lord."
"When adopted & carried out, do they lead to harm & to suffering, or not?"
"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
"For welfare, lord."
"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."
"Yes, lord."
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
"Skillful, lord."
"Blameworthy or blameless?"
"Blameless, lord."
"Criticized by the wise or praised by the wise?"
"Praised by the wise, lord."
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.
"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.
"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."
"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.
"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.
"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."
Dogbert 寫:經文的意思應該不是經典不能信，而是不要只因為這是經典而相信。一個什麼都不信的，什麼都不會去嘗試，當然也沒有機會成功了。
贊同兩位法友的見解。http://wenku.baidu.com/view/4f75458102d ... 92e43.html，這裏的第二篇《卡拉瑪經》是從巴利英譯版轉譯成中文，從英譯的這句“When you know for yourselves that”，譯者翻譯作“當你們自己知道”，就比較恰當。而樓主主帖中的那個譯句“若汝等只自覺”（http://ahan.1230.com.ru/），若去掉“只”字，在法義上就通順了。freshman 寫:對,我也是這樣看的.
這篇著名的經文其實重點在於叫我們如何信,而不是信什末.網上的很多先輩們搞錯了重點,認為是上面列出的幾樣都不能信,而是信自己(的體會或判斷)
就以第一項“風說”（他人的口傳、傳說）來看吧，他人口傳、傳說的道理肯定都是不對的嗎？也未必。他人口傳、傳說的道理也可能是對的。對或不對，應當在“When you know for yourselves that”“當你們自己知道”後，才可以確定。
再來看世尊為何會講這篇話，是有原因的。
在經的開頭，迦摩羅有問題提出來：
“大德!有沙門、婆羅門眾來至羈舍子，彼等只述示自說，相反者，對於他說則
予駁斥、輕蔑、卑視、拋擲。大德!復有他類沙門、婆羅門來至羈舍子，彼等即皆只述示自說，相反者，對他說則予駁斥、輕蔑、卑視、拋擲、大德!對彼等，我有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
他們不知道應該相信誰------- 我等有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
世尊的回答，是從根本上的回答-------不是授人以魚（直接告訴他們，他們應該相信某一個人），而是授人以漁（告訴他們，應該如何去相信）。否則的話，以世尊的神通，他當然也可以知道：在哪些沙門、婆羅門當中，誰是值得相信的，誰不值得相信。
但是，在這樣做之前，世尊先這樣說：
伽藍眾!汝等所惑是當然，所疑是當然，有惑之處，定會起疑。
在經的開頭，迦摩羅有問題提出來：
“大德!有沙門、婆羅門眾來至羈舍子，彼等只述示自說，相反者，對於他說則
予駁斥、輕蔑、卑視、拋擲。大德!復有他類沙門、婆羅門來至羈舍子，彼等即皆只述示自說，相反者，對他說則予駁斥、輕蔑、卑視、拋擲、大德!對彼等，我有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
他們不知道應該相信誰------- 我等有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
世尊的回答，是從根本上的回答-------不是授人以魚（直接告訴他們，他們應該相信某一個人），而是授人以漁（告訴他們，應該如何去相信）。否則的話，以世尊的神通，他當然也可以知道：在哪些沙門、婆羅門當中，誰是值得相信的，誰不值得相信。
但是，在這樣做之前，世尊先這樣說：
伽藍眾!汝等所惑是當然，所疑是當然，有惑之處，定會起疑。
Translator's note: Although this discourse is often cited as the Buddha's carte blanche for following one's own sense of right and wrong, it actually says something much more rigorous than that. Traditions are not to be followed simply because they are traditions. Reports (such as historical accounts or news) are not to be followed simply because the source seems reliable. One's own preferences are not to be followed simply because they seem logical or resonate with one's feelings. Instead, any view or belief must be tested by the results it yields when put into practice; and — to guard against the possibility of any bias or limitations in one's understanding of those results — they must further be checked against the experience of people who are wise.freshman 寫:對,我也是這樣看的.
這篇著名的經文其實重點在於叫我們如何信,而不是信什末.網上的很多先輩們搞錯了重點,認為是上面列出的幾樣都不能信,而是信自己(的體會或判斷)
如果是信自己,那末,我要問:
緊接在:"若汝等只自覺--此法是不善，此法是有罪，"後面的------此法是智者之所訶毀者,當中的智者如何理解?這不還是他人嗎?
The ability to question and test one's beliefs in an appropriate way is called appropriate attention. The ability to recognize and choose wise people as mentors is called having admirable friends. According to Iti 16-17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in practice, see MN 61, MN 95, AN 7.80, and AN 8.53. For thoughts on how to judge whether another person is wise, see MN 110, AN 4.192, and AN 8.54.http://www.accesstoinsight.org/tipitaka ... .than.html
freshman 寫:再來看世尊為何會講這篇話，是有原因的。
在經的開頭，迦摩羅有問題提出來：
“大德!有沙門、婆羅門眾來至羈舍子，彼等只述示自說，相反者，對於他說則
予駁斥、輕蔑、卑視、拋擲。大德!復有他類沙門、婆羅門來至羈舍子，彼等即皆只述示自說，相反者，對他說則予駁斥、輕蔑、卑視、拋擲、大德!對彼等，我有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
他們不知道應該相信誰------- 我等有惑，有疑--於此等沙門、婆羅門諸氏中，誰語真實?誰語虛偽?
世尊的回答，是從根本上的回答-------不是授人以魚（直接告訴他們，他們應該相信某一個人），而是授人以漁（告訴他們，應該如何去相信）。否則的話，以世尊的神通，他當然也可以知道：在哪些沙門、婆羅門當中，誰是值得相信的，誰不值得相信。
但是，在這樣做之前，世尊先這樣說：
伽藍眾!汝等所惑是當然，所疑是當然，有惑之處，定會起疑。
但是於本經文最後所做的總結：四個慰安，應該也是一重點吧？