卡拉玛经

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卡拉玛经，佛教术语。

《卡拉玛经 Kalama Sutta 》又名《葛拉玛经》取自南传巴利经藏《增支部 Aṅguttara nikaya 三集 65经》，即汉传佛教《中阿含业相应品·伽蓝经第六》，此经记述了佛陀对卡拉玛人的一番教诲。

卡拉玛经基本简介

《卡拉玛经 Kalama Sutta 》又名《葛拉玛经》。

卡拉玛经十项准则

一、不因为他人的口传、传说，就信以为真。

二、不因为奉行传统，就信以为真。

三、不因为是正在流传的消息，就信以为真。

四、不因为是宗教经典书本，就信以为真。

五、不因为根据逻辑，就信以为真。

六、不因为根据哲理，就信以为真。

七、不因为符合常识外在推理，就信以为真。

八、不因为符合自己的预测、见解、观念，就信以为真。

九、不因为演说者的威信，就信以为真。

十、不因为他是导师、大师，就信以为真。

《卡拉玛经》突显了佛教求真、求实、求证的根本精神，有别于其它很多宗教单纯的以信为本。上述十点，更是振聋发聩的醒世之言。

在南传佛教地区，《卡拉玛经》是一部家户喻晓的经典，深受广大信众，尤其是知识阶层的尊重与推崇。《卡拉玛经》与常见的一些诸如“信为道源功德母”、“信解行证”“视师如佛”的看法有区别。

这里选取了几个版本的译文和伽蓝经第六的原文供对照。全文如下：

中阿含业相应品·伽蓝经第六	《卡拉玛经》——梵译汉	《卡拉玛经》——英译汉	《卡拉玛经 Kalama Sutta 》——南传巴利经藏《增支部 Aṅguttara nikaya 三集 65经》——梵译英
我闻如是，一时。佛游伽蓝园。与大比丘众俱。至羁舍子。住羁舍子村北尸摄和林中	如是我闻，一时世尊与大比丘众俱，游行拘萨罗国，入于名为克萨普塔之卡拉玛族邑。	我曾经这么听说：有一次，世尊与比丘们在憍萨罗国游行说法，来到羇舍子小镇里葛拉玛人居住的地方。	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.
尔时。羁舍子伽蓝人闻沙门瞿昙，释种子，舍释宗族。出家学道。游伽蓝园。与大比丘众俱。来至此羁舍子。住羁舍子村北尸摄和林中。彼沙门瞿昙有大名称。周闻十方。沙门瞿昙如来．无所著．等正觉．明行成为．善逝．世间解．无上士．道法御．天人师。号佛．众祐。彼于此世。天及魔．梵．沙门．梵志。从人至天。自知自觉。自作证成就游。彼若说法。初善．中善．竟亦善。有义有文。具足清净。显现梵行。若见如来．无所著．等正觉。尊重礼拜。供养承事者。快得善利。我等应共往见沙门瞿昙。礼事供养。	克萨普塔卡拉玛人闻：沙门尊乔达摩是释迦子，从释迦出家至克萨普塔，又，彼尊乔达摩有美好称赞之声扬，谓：彼世尊亦即是阿罗汉，等正觉者，明行具足者，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。如是能遇阿罗汉是幸其甚。	葛拉玛人听说：「沙门乔答摩声名远播，他是释迦族王子，从释迦族出家；是阿罗汉、无上正等正觉、明行足、善逝、世间解、无上调御者、天人师、佛、世尊。他已经被觉悟（这个世界）－这么说是因为他是透过直接的觉知而通达了宇宙人生之故，亦即觉悟非可强求而得－他觉悟这世界中有关天魔外道之法、他们的历代修行弟子及信众以及他们的戒律他也觉悟了普通凡夫的种种；他所说的教法从开始、中间、至结尾都是至善完美的，他兼顾事相细节和精神本质两方面，契理契机地详细说明了圣道，至极完美，无比纯真，他来到这里了，我们去拜访这样可敬的人会得大利益。」	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.'”
羁舍子伽蓝人闻已。各与等类眷属相随从羁舍子出。北行至尸摄和林。欲见世尊礼事供养。往诣佛已。彼伽蓝人或稽首佛足。却坐一面。或问讯佛。却坐一面。或叉手向佛。却坐一面。或遥见佛已。默然而坐。彼时。伽蓝人各坐已定。佛为说法。劝发渴仰。成就欢喜。无量方便为彼说法。劝发渴仰。成就欢喜已。默然而住	其时，克萨普塔之卡拉玛人即诣世尊之处。诣已，一类之人即问讯世尊而坐于一面；一类人即于世尊互相庆慰；致欢迎，感铭之交谈已，一类人即向世尊伸手合掌后坐于一面；一类人即白出名姓后坐于一面；一类人即默然坐于一面。	于是葛拉玛人结伴同行一起前去拜访世尊。他们陆续来到了世尊面前，有一些人礼拜世尊之后坐在一边；有一些人先和世尊嘘寒问暖之后坐在一边；有一些人先对世尊合掌礼敬之后坐在一边；有一些人先向世尊介绍自己之后坐在一边；有一些人则只是安安静静坐在一边。	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.
时。伽蓝人。佛为说法。劝发渴仰。成就欢喜已。各从坐起。偏袒着衣。叉手向佛。白世尊曰。瞿昙。有一沙门梵志来诣伽蓝。但自称叹己所知见。而呰毁他所知所见。瞿昙。复有一沙门梵志来诣伽蓝。亦自称叹己所知见。而呰毁他所知所见。瞿昙。我等闻已。便生疑惑。此沙门梵志何者为实。何者为虚	坐于一面之克萨普塔之卡拉玛人白世尊言：[大德！有沙门、婆罗门众来至克萨普塔邑，彼等之述示自说，相反者，对于他说则予驳斥、轻蔑、卑视、抛掷。大德！复有他类沙门、婆罗门来至克萨普塔，彼等即皆只述示自说，相反者，对他说则于驳斥、轻蔑、卑视、抛掷。大德！对彼等，我等有惑，有疑于此等沙门、婆罗门诸氏中，谁语真实？谁语虚妄？]	当大家到齐坐好了之后，他们便对世尊说：「世尊啊！有些梵志和僧人来到羇舍子，他们解说自己的教义，赞扬自己的教义，但却非难、轻蔑、藐视、毁谤、排斥其它的教义。又有另一些梵志和出家人来到羇舍子，他们也是同样解说自己的教义，赞扬自己的教义，而非难、轻蔑、藐视、毁谤、排斥其它的教义。世尊啊！这真的使我们产生怀疑，使我们觉得迷惑，不知道在这些可敬的梵志和僧人之中，到底谁说的才是真话？谁说的是谎言？」	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?”
世尊告曰。伽蓝。汝等莫生疑惑。所以者何。因有疑惑。便生犹豫。伽蓝。汝等自无净智。为有后世。为无后世。伽蓝。汝等亦无净智。所作有罪。所作无罪。	[卡拉玛人！汝等所惑是当然，所疑是当然，有惑之处，定会起疑。	世尊听了之后回答：「葛拉玛人啊！你们有疑虑是正常的，你们有迷惑也是理所当然的。因为面对一件让人可疑困扰的事情，是自然会产生怀疑迷惑的。（换句话说，你们不必因为不信而内心不安）」	“Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born.
–	[卡拉玛人！汝等①勿信风说；②勿信传说；③勿信臆说；④勿信于藏经之教相合之说；⑤勿信基于寻思者；⑥勿信基于理趣者；⑦勿信熟虑于因相者；⑧虽说是与审虑忍许之见相合亦勿予信；⑨说者虽堪能亦勿予信；⑩虽说此沙门是我之师亦勿予信之。	「葛拉玛人！你们听着：01. 不可因为「常常听人这么传说」就信以为真。（或不实谣言故。）02. 不可因为「是大家遵奉的传统」就信以为真。（或误谬荒诞故。）03. 不可因为「是普遍相信的报告」就信以为真。（或难免疏漏故。）04. 不可因为「是有经典作依据的」就信以为真。（所载非无疑故。）05. 不可因为「符合于逻辑的推测」就信以为真。（逻辑有时穷故。）06. 不可因为「符合于常识的判断」就信以为真。（常识非真常故。）07. 不可因为「符合于模拟的推论」就信以为真。（物类各有道故。）08. 不可因为「和自己的观点吻合」就信以为真。（或成见偏见故。）09. 不可因为「符合的机率非常高」就信以为真。（或挂万漏一故。）10. 不可因为「是导师或权威所说」就信以为真。（仰慕失理智故。）	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.’
–	卡拉玛人！若汝等只自觉–此法是不善，此法是有罪，此法是智者之所诃毁者。若将此法圆满、执取之即能引来无益与苦–则卡拉玛人！汝等于时应断（彼）！	葛拉玛人！当你自己确切知道：‘某些事物是不好的、是错的、是被明智者谴责的或者相信之后会带来损害和苦恼’，那么你们就应当舍弃它们。	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.
伽蓝。当知诸业有三。因习本有。何云为三。伽蓝。谓贪是诸业。因习本有。伽蓝。恚及痴是诸业。因习本有。伽蓝。贪者为贪所覆。心无厌足。或杀生。或不与取。或行邪淫。或知已妄言。或复饮酒。	[卡拉玛人！汝等如何思维耶？起于人内心之贪是为益耶？或为无益耶？[大德！为无益。]	接着世尊这么说道：「葛拉玛人！你们认为怎样？一个人内心生起贪欲，这是有益还是有害的呢？」「世尊！这是有害的。」	“What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?””For harm, lord.”
	[复次，卡拉玛人！此有贪心之人是为贪所蔽、心为所捕、杀有命者、与他之妻通、语虚诳，已劝他如是作，此是与彼长夜无益、苦耶？][大德！唯然！]	「葛拉玛人！一个心存贪欲的人，被贪欲征服及缠扰，因而作出杀生、偷盗、邪淫、妄语的行为，这样是不是会为他带来长期的损害和苦恼呢？」「是的，世尊！」	“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.”
伽蓝。恚者为恚所覆。心无厌足。或杀生。或不与取。或行邪淫。或知已妄言。或复饮酒。	[卡拉玛人！汝等如何思维耶？起于人内心之嗔是为益耶？或为无益耶？][大德！为无益。]	「葛拉玛人！你们认为怎样？一个人的内心生起瞋恚，这是有益还是有害的呢？」「世尊！这是有害的。」	“Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?””For harm, lord.”
伽蓝。恚者为恚所覆。心无厌足。或杀生。或不与取。或行邪淫。或知已妄言。或复饮酒。	[复次，卡拉玛人！此有嗔心之人是为嗔所蔽、心为所捕、杀有命者、与他之妻通、语虚诳，已劝他如是作，此是与彼长夜无益、苦耶？][大德！唯然！]	「葛拉玛人！一个心存瞋恚的人，被瞋恚征服及缠扰，因而作出杀生、偷盗、邪淫、妄语的行为，这样是不是会为他带来长期的损害和苦恼呢？」「是的，世尊！」	“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.”
伽蓝。痴者为痴所覆。心无厌足。或杀生。或不与取。或行邪淫。或知已妄言。或复饮酒	[卡拉玛人！汝等如何思维耶？起于人内心之愚痴是为益耶？或为无益耶？][大德！为无益。]	「葛拉玛人！你们认为怎样？一个人的内心生起愚痴，这是有益还是有害的呢？」「世尊！这是有害的。」	“Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?””For harm, lord.”
伽蓝。痴者为痴所覆。心无厌足。或杀生。或不与取。或行邪淫。或知已妄言。或复饮酒	[复次，卡拉玛人！此有愚痴之人是为愚痴所蔽、心为所捕、杀有命者、与他之妻通、语虚诳，已劝他如是作，此是与彼长夜无益、苦耶？][大德！唯然！]	「葛拉玛人！一个心存愚痴的人，被愚痴征服及缠扰，因而作出杀生、偷盗、邪淫、妄语的行为，这样是不是会为他带来长期的损害和苦恼呢？」「是的，世尊！」	“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.”
–	[卡拉玛人！汝等如何思维耶？此等之法是善耶？或不善？][大德！是不善。]	世尊听了葛拉玛人的回答之后，接着又问：「葛拉玛人！你们认为怎样？有贪瞋痴心是好还是不好呢？」「世尊啊！这是不好的。」	“So what do you think, Kalamas: Are these qualities skillful or unskillful?””Unskillful, lord.”
–	[有罪耶？或无罪耶？][大德！是有罪。]	「是错还是对呢？」「世尊啊！这是错的。」	“Blameworthy or blameless?””Blameworthy, lord.”
–	–	「是受智者所谴责还是受智者所赞扬呢？」「世尊啊！这是受智者所谴责的。」	“Criticized by the wise or praised by the wise?””Criticized by the wise, lord.”
–	[若圆满执取为能引无益与苦耶？或不耶？][大德！圆满之执取，即能引无益与苦，对此我等之所说是如是。]	「会带来损害苦恼还是不会带来损害苦恼呢？」「世尊啊！会带来损害和苦恼的。这些就是它们给我们的启示」	“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.”
–	[卡拉玛人！是故，我语：“卡拉玛人！汝等①勿信风说；②勿信传说；③勿信臆说；④勿信于藏经之教相合之说；⑤勿信基于寻思者；⑥勿信基于理趣者；⑦勿信熟虑于因相者；⑧虽说是与审虑忍许之见相合亦勿予信；⑨说者虽堪能亦勿予信；⑩虽说此沙门是我之师亦勿予信之。	世尊听了葛拉玛人的回答，便说：「葛拉玛人！所以我才说：01. 不可因为「常常听人这么传说」就信以为真。（或不实谣言故。）02. 不可因为「是大家遵奉的传统」就信以为真。（或误谬荒诞故。）03. 不可因为「是普遍相信的报告」就信以为真。（或难免疏漏故。）04. 不可因为「是有经典作依据的」就信以为真。（所载非无疑故。）05. 不可因为「符合于逻辑的推测」就信以为真。（逻辑有时穷故。）06. 不可因为「符合于常识的判断」就信以为真。（常识非真常故。）07. 不可因为「符合于模拟的推论」就信以为真。（物类各有道故。）08. 不可因为「和自己的观点吻合」就信以为真。（或成见偏见故。）09. 不可因为「符合的机率非常高」就信以为真。（或挂万漏一故。）10. 不可因为「是导师或权威所说」就信以为真。（仰慕失理智故。）	“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.”
–	卡拉玛人！若汝等只自觉–此法是不善，此法是有罪，此法是智者之所诃毁者。若将此法圆满、执取之即能引来无益与苦–则卡拉玛人！汝等于时应断（彼）！”如是语者是缘此而说。	葛拉玛人！当你自己确切知道：‘某些事物是不好的、是错的、是被明智者谴责的或者相信之后会带来损害和苦恼’，那么你们就应当舍弃它们。』」以上是我所说，而且对于我所说的，你们也当依此原则抉择之。	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.
–	[卡拉玛人！汝等勿信风说；勿信传说；勿信臆说；勿信于藏经之教相合之说；勿信基于寻思者；勿信基于理趣者；勿信熟虑于因相者；虽说是与审虑忍许之见相合亦勿予信；说者虽堪能亦勿予信；虽说此沙门是我之师亦勿予信之。	葛拉玛人！听着！01. 不可因为「常常听人这么传说」就信以为真。（或不实谣言故。）02. 不可因为「是大家遵奉的传统」就信以为真。（或误谬荒诞故。）03. 不可因为「是普遍相信的报告」就信以为真。（或难免疏漏故。）04. 不可因为「是有经典作依据的」就信以为真。（所载非无疑故。）05. 不可因为「符合于逻辑的推测」就信以为真。（逻辑有时穷故。）06. 不可因为「符合于常识的判断」就信以为真。（常识非真常故。）07. 不可因为「符合于模拟的推论」就信以为真。（物类各有道故。）08. 不可因为「和自己的观点吻合」就信以为真。（或成见偏见故。）09. 不可因为「符合的机率非常高」就信以为真。（或挂万漏一故。）10. 不可因为「是导师或权威所说」就信以为真。（仰慕失理智故。）	“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.’
–	卡拉玛人！若汝等只自觉–此法是善，此法是无罪，此法是智者之所称赞者。若将此法圆满、执取之即能引来益与乐–则卡拉玛人！其时应具足而住之。]	葛拉玛人！当你自己确切知道：‘某些事物是好的、对的、受智者赞扬的或者相信之后会带来利益和快乐。’那么你就应当相信它们。」	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.
伽蓝。多闻圣弟子离杀断杀。弃舍刀杖。有惭有愧。有慈悲心。饶益一切。乃至昆虫。彼于杀生净除其心。伽蓝。多闻圣弟子离不与取。断不与取。与之乃取。乐于与取。常好布施。欢喜无吝。不望其报。彼于不与取净除其心。伽蓝。多闻圣弟子离非梵行。断非梵行。勤修梵行。精勤妙行。清净无秽。离欲断淫。彼于非梵行净除其心。伽蓝。多闻圣弟子离妄言。断妄言。真谛言。乐真谛。住真谛不移动。一切可信。不欺世间。彼于妄言净除其心。伽蓝。多闻圣弟子离两舌。断两舌。行不两舌。不破坏他。不闻此语彼。欲破坏此。不闻彼语此。欲破坏彼。离者欲合。合者欢喜。不作群党。不乐群党。不称群党。彼于两舌净除其心。伽蓝。多闻圣弟子离粗言。断粗言。若有所言。辞气粗犷。恶声逆耳。众所不喜。众所不爱。使他苦恼。令不得定。断如是言。若有所说。清和柔润。顺耳入心。可喜可爱。使他安乐。言声具了。不使人畏。令他得定。说如是言。彼于粗言净除其心。伽蓝。多闻圣弟子离绮语。断绮语。时说．真说．法说．义说．止息说。乐止息说。事顺时得宜。善教善诃。彼于绮语净除其心。伽蓝。多闻圣弟子离贪伺。断贪伺。心不怀诤。见他财物诸生活具。不起贪伺。欲令我得。彼于贪伺净除其心。伽蓝。多闻圣弟子离恚。断恚。有惭有愧。有慈悲心。饶益一切。乃至昆虫。彼于嫉恚净除其心。伽蓝。多闻圣弟子离邪见。断邪见。行于正见而不颠倒。如是见。如是说。有施有斋。亦有咒说。有善恶业报。有此世彼世。有父有母。世有真人往至善处．善去．善向。此世彼世。自知．自觉．自作证成就游。彼于邪见净除其心。	[卡拉玛人！汝等如何思维耶？起于人内心之无贪是为益耶？或为无益耶？][大德！为益。]	接着世尊又问：「葛拉玛人！你们认为怎样？一个人的内心不生起贪欲，这是有益还是有害的呢？」「世尊！是有益的。」	“What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?””For welfare, lord.”
	[复次，卡拉玛人！此无贪人是不为贪所蔽、心不为所捕、不杀有命者、不与他之妻通、不语虚妄，已劝他如是作，此是与彼长夜之益与乐耶？][大德！唯然！]	「葛拉玛人！一个不贪欲的人，内心不被贪欲征服及缠扰，因而不杀生、不偷盗、不邪淫、不妄语。这是不是会为他带来长期的利益和快乐呢？」「是的，世尊！」	“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.”
	[卡拉玛人！汝等如何思维耶？起于人内心之无嗔是为益耶？或为无益耶？][大德！为益。]	「葛拉玛人！你们认为怎样？一个人的内心不生起瞋恚，这是有益还是有害的呢？」「世尊！是有益的。」	“What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?””For welfare, lord.”
	[复次，卡拉玛人！此无嗔人是不为贪所蔽、心不为所捕、不杀有命者、不与他之妻通、不语虚妄，已劝他如是作，此是与彼长夜之益与乐耶？][大德！唯然！]	「葛拉玛人！一个不瞋恚的人，内心不被瞋恚征服及缠扰，因而不杀生、不偷盗、不邪淫、不妄语。这是不是会为他带来长期的利益和快乐呢？」「是的，世尊！」	“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.”
	[卡拉玛人！汝等如何思维耶？起于人内心之无痴是为益耶？或为无益耶？][大德！为益。]	「葛拉玛人，你们认为怎样，一个人的内心不生起愚痴，这是有益还是有害的呢？」「世尊！是有益的。」	“What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?””For welfare, lord.”
	[复次，卡拉玛人！此无嗔人是不为痴所蔽、心不为所捕、不杀有命者、不与他之妻通、不语虚妄，已劝他如是作，此是与彼长夜之益与乐耶？][大德！唯然！]	「葛拉玛人！一个不愚痴的人，内心不被愚痴征服及缠扰，因而不杀生、不偷盗、不邪淫、不妄语。这是不是会为他带来长期的利益和快乐呢？」「是的，世尊！」	“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.”
	[卡拉玛人！汝等如何思维耶？此等之法是善耶？或不善？][大德！是善。]	世尊听了葛拉玛人的回答之后，接着又问：「葛拉玛人！你们认为怎样？无贪瞋痴心是好还是不好呢？」「世尊啊！是好的。」	“So what do you think, Kalamas: Are these qualities skillful or unskillful?””Skillful, lord.”
	[有罪耶？或无罪耶？][大德！是无罪。]	「是错还是对呢？」「世尊啊！这是对的。」	“Blameworthy or blameless?””Blameless, lord.”
	[是智者之所诃毁者耶？或是智者之所称赞者耶？][大德！是智者之所称赞者。]	「是受智者所谴责还是受智者所赞扬呢？」「世尊啊！这是受智者所赞扬的。」	“Criticized by the wise or praised by the wise?””Praised by the wise, lord.”
	[若圆满执取为能引益与乐耶？或不耶？][大德！圆满之执取，即能引益与乐，对此我等之所说是如是。]	「会带来损害苦恼还是不会带来损害苦恼呢？」「世尊啊！不会带来损害和苦恼的。这些就是它们给我们的启示」	“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.”
–	[卡拉玛人！是故，我语：“卡拉玛人！汝等①勿信风说；②勿信传说；③勿信臆说；④勿信于藏经之教相合之说；⑤勿信基于寻思者；⑥勿信基于理趣者；⑦勿信熟虑于因相者；⑧虽说是与审虑忍许之见相合亦勿予信；⑨说者虽堪能亦勿予信；⑩虽说此沙门是我之师亦勿予信之。	世尊听了葛拉玛人的回答，便说：「葛拉玛人！所以我才说：01. 不可因为「常常听人这么传说」就信以为真。（或不实谣言故。）02. 不可因为「是大家遵奉的传统」就信以为真。（或误谬荒诞故。）03. 不可因为「是普遍相信的报告」就信以为真。（或难免疏漏故。）04. 不可因为「是有经典作依据的」就信以为真。（所载非无疑故。）05. 不可因为「符合于逻辑的推测」就信以为真。（逻辑有时穷故。）06. 不可因为「符合于常识的判断」就信以为真。（常识非真常故。）07. 不可因为「符合于模拟的推论」就信以为真。（物类各有道故。）08. 不可因为「和自己的观点吻合」就信以为真。（或成见偏见故。）09. 不可因为「符合的机率非常高」就信以为真。（或挂万漏一故。）10. 不可因为「是导师或权威所说」就信以为真。（仰慕失理智故。）	“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.
–	卡拉玛人！若汝等只自觉–此法是善，此法是无罪，此法是智者之所称赞者。若将此法圆满、执取之即能引来益与乐–则卡拉玛人！其时应具足而住之。”如是语者是缘此而说。]	葛拉玛人！当你自己确切知道：‘某些事物是好的、对的、受智者赞扬的或者相信之后会带来利益和快乐。’那么你就应当相信它们。』」以上是我所说，而且对于我所说的，你们也当依此原则抉择之。	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.
如是。伽蓝。多闻圣弟子成就身净业。成就口．意净业。离恚离诤。除去睡眠无调。贡高。断疑。度慢。正念正智。无有愚痴。彼心与慈俱。遍满一方成就游。如是。二三四方。四维上下。普周一切。心与慈俱。无结无怨。无恚无诤。极广甚大。无量善修。遍满一切世间成就游。如是。悲、喜心与舍俱。无结无怨。无恚无诤。极广甚大。无量善修。遍满一切世间成就游。	[卡拉玛人！彼圣弟子即如是离贪、离瞋，不愚痴。以正知、正念、以与慈俱行之心。。。与悲俱行之心。。。与喜俱行之心。。。与舍俱行之心。。。遍满一方世界，第二、第三、第四方亦同。如是横遍于上下一切处，于一切世界，与舍俱行之心，广大、无量、无怨、无恼害之心、遍满而住。	「葛拉玛人！世尊的圣弟子已经达到无贪、无瞋、无痴，内心清醒明觉，坚定正念，他精勤正知地将『慈无量心』向东西南北四方各地散发出去，他以充沛、广大、没有限量、没有愤恨、没有瞋恚的『慈无量心』，不断精勤正知地向所有方向、所有处所的所有世界散发出去，散发于所有众生及事物之上。」	“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.
		「他精勤正知地将『悲无量心』向东西南北四方各地散发出去，他以充沛、广大、没有限量、没有愤恨、没有瞋恚的『悲无量心』，不断精勤正知地向所有方向、所有处所的所有世界散发出去，散发于所有众生及事物之上。」	“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.
		「他精勤正知地将『喜无量心』向东西南北四方各地散发出去，他以充沛、广大、没有限量、没有愤恨、没有瞋恚的『喜无量心』，不断精勤正知地向所有方向、所有处所的所有世界散发出去，散发于所有众生及事物之上。」	“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.
		「他精勤正知地将『舍无量心』向东西南北四方各地散发出去，他以充沛、广大、没有限量、没有愤恨、没有瞋恚的『舍无量心』，不断精勤正知地向所有方向、所有处所的所有世界散发出去，散发于所有众生及事物之上。」	“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.
如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。便得四安隐住处。云何为四。	卡拉玛人！彼胜弟子如是心无怨憎，心无贪欲、如是心无杂染，如是心净，彼于现法得四慰安。	「葛拉玛人啊！世尊的圣弟子因为他的内心没有愤恨、没有瞋恚、没有污染，内心清净，他现前当下就能得到四种自信自证。	“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:
有此世彼世。有善恶业报。我得此正见相应业。受持具足。身坏命终。必至善处。乃生天上。如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。是谓得第一安隐住处。	[若有后世，若有善作恶作业之异熟果，既有是处，我身坏、死后得趣天世，此即彼所得之第一慰安。	1. 『如果死后有来世或者如果有善恶因果业报的话，当身坏命终的时候，我必能依此清净心投生于天道善趣之中。』这是他所得到的第一种自信自证。	“‘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.
复次。伽蓝。无此世彼世。无善恶业报。如是我于现法中。非以此故为他所毁。但为正智所称誉。精进人。正见人说其有。如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。是谓得第二安隐住处。	若又无后世，若无善作恶作业之异熟果，与此现法，以无怨、无贪、无苦、有乐来护自己，此即彼所得之第二慰安。	2. 『即使死后没有来世或者即使没有善恶因果业报的话，我也能在今生当中过着没有愤恨、没有瞋恚、没有烦恼，这样安乐自在的生活。』这是他所得到的第二种自信自证。	“‘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.
复次。伽蓝。若有所作。必不作恶。我不念恶。所以者何。自不作恶。苦何由生。如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。是谓得第三安隐住处。	若作（恶）之人有恶报，则我将不对任何人怀恶意，不造恶业之人，何有苦耶？此即彼所得之第三慰安。	3. 『如果我造作了恶业，那么不管恶业会受报还是不会受报都没有关系，因为我知道我心清净，我对任何人没有任何的恶意，坦坦荡荡。因此就算造作了这种无意的恶业，任何的苦恼又如何能加之于我呢？』这是他所得到的第三种自信自证。	“‘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.
复次。伽蓝。若有所作。必不作恶。我不犯世怖与不怖。常当慈愍一切世间。我心不与众生共诤。无浊欢悦。如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。是谓得第四安隐住处。	若作恶之人无有恶报，则现在于二者我已清净，此即彼所得之第四慰安。	4. 『如果我没有造作恶业，那么不管恶业会受报还是不会受报就更没有关系了，因为我很清楚明白：我现在已经过着清净解脱的生活了。』这是他所得到的第四种自信自证。	“‘But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires.
如是。伽蓝。多闻圣弟子心无结无怨。无恚无诤。是谓得四安隐住处	[卡拉玛人！彼胜弟子如是心无怨憎，如是心无贪欲、如是心无杂染，如是心净，彼于现法得此四种慰安。]	葛拉玛人啊！世尊的圣弟子因为他的内心没有愤恨、没有瞋恚、没有污染，内心清净，他现前当下就能得到这四种自信自证。」	“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.”
伽蓝白世尊曰。如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。得四安隐住处。云何为四。	[世尊！此即如是！善逝！此即如是！大德！彼胜弟子如是心无怨憎，如是心无贪欲、如是心无杂染，如是心净，彼于现法得四慰安。	「正是如此，世尊！正是如此，善逝！世尊的圣弟子因为他的内心没有愤恨、没有瞋恚、没有污染，内心清净，他现前当下就能得到四种自信自证。」	“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:
有此世彼世。有善恶业报。我得此正见相应业。受持具足。身坏命终。必至善处。乃至天上。如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。是谓得第一安隐住处。	若有后世，若有善作恶作业之异熟果，既有是处，我身坏、死后得趣天世，此即彼所得之第一慰安。	1. 『如果死后有来世或者如果有善恶因果业报的话，当身坏命终的时候，我必能依此清净心投生于天道善趣之中。』这是他所得到的第一种自信自证。	“‘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.
复次。瞿昙。若无此世彼世。无善恶业报。我于现法中。非以此故为他所毁。但为正智所称誉。精进人。正见人说其有。如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。是谓得第二安隐住处。	若又无后世，若无善作恶作业之异熟果，则我将与此现法，以无怨、无贪、无苦、有乐来护自己，此即彼所得之第二慰安。	2. 『即使死后没有来世或者即使没有善恶因果业报的话，我也能在今生当中过着没有愤恨、没有瞋恚、没有烦恼，这样安乐自在的生活。』这是他所得到的第二种自信自证。	“‘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.
复次。瞿昙。若有所作。必不作恶。我不念恶。所以者何。自不作恶。苦何由生。如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。是谓得第三安隐住处。	若作恶之人有恶报，则我将不对任何人怀恶意，不造恶业之人，何有苦之触？此即彼所得之第三慰安。	3. 『如果我造作了恶业，那么不管恶业会受报还是不会受报都没有关系，因为我知道我心清净，我对任何人没有任何的恶意，坦坦荡荡。因此就算造作了这种无意的恶业，任何的苦恼又如何能加之于我呢？』这是他所得到的第三种自信自证。	“‘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.
复次。瞿昙。若有所作。必不作恶。我不犯世怖与不怖。常当慈愍一切世间。我心不与众生共诤。无浊欢悦。如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。是谓得第四安隐住处。	若作恶之人无有恶报，则现在于二者我已见已知清净，此即彼所得之第四慰安。	4. 『如果我没有造作恶业，那么不管恶业会受报还是不会受报就更没有关系了，因为我很清楚明白：我现在已经过着清净解脱的生活了。』这是他所得到的第四种自信自证。	“‘But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.
如是。瞿昙。多闻圣弟子心无结无怨。无恚无诤。是谓得四安隐住处。	大德！彼胜弟子如是心无怨憎，如是心无贪欲、如是心无杂染，如是心净，彼于现法得此四种慰安。	世尊的圣弟子因为他的内心没有愤恨、没有瞋恚、没有污染，内心清净，他现前当下就能得到这四种自信自证。	“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.
瞿昙。我已知。善逝。我已解。世尊。我等尽自归佛．法及比丘众。唯愿世尊受我等为优婆塞。从今日始。终身自归。乃至命尽。佛说如是。一切伽蓝人及诸比丘闻佛所说。欢喜奉行。	[奇哉!尊者乔达摩!伟哉!尊者乔达摩!恰如倒者使起，如覆盖者使露现，如迷者教以道，如闇中持来油灯，使有眼者见诸色，尊者瞿昙以种种法门说示。[大德！我等今皈依世尊、法、又皈依比丘僧伽，大德！请世尊存念于我等自今日起终生皈依为优婆赛。]	葛拉玛族人听闻了世尊的教戒之后说道：「妙极了！世尊！妙极了！简直就彷佛能把颠倒了的东西翻转过来；彷佛能把隐蔽不见的东西变现出来；彷佛能为迷路的人指出正道来；又彷佛能以一灯照破千年暗室，而使人得以看到东西啊。世尊也是如此一般地能以各种不同的善巧方便演说法义，使法义更加清楚明白。世尊啊！我们皈依佛、皈依法、皈依僧。愿世尊接受我们为优婆塞，我们从现在起，尽此一生，终生皈命！」	“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.”