卡拉瑪經

《卡拉瑪經 Kalama Sutta 》又名《葛拉瑪經》取自南傳巴利經藏《增支部 Aṅguttara nikaya 三集 65經》，即漢傳佛教《中阿含業相應品·伽藍經第六》，此經記述了佛陀對卡拉瑪人的一番教誨。

基本介紹

  • 中文名：卡拉瑪經
  • 外文名：Kalama Sutta 
  • 又名：《葛拉瑪經》
  • 出自：《增支部 三集 65經》
基本簡介,十項準則,

基本簡介

《卡拉瑪經 Kalama Sutta 》又名《葛拉瑪經》。

十項準則

一、不因為他人的口傳、傳說，就信以為真。二、不因為奉行傳統，就信以為真。三、不因為是正在流傳的訊息，就信以為真。四、不因為是宗教經典書本，就信以為真。五、不因為根據邏輯，就信以為真。六、不因為根據哲理，就信以為真。七、不因為符合常識外在推理，就信以為真。八、不因為符合自己的預測、見解、觀念，就信以為真。九、不因為演說者的威信，就信以為真。十、不因為他是導師、大師，就信以為真。
《卡拉瑪經》突顯了佛教求真、求實、求證的根本精神，有別於其它很多宗教單純的以信為本。上述十點，更是振聾發聵的醒世之言。
在南傳佛教地區，《卡拉瑪經》是一部家戶喻曉的經典，深受廣大信眾，尤其是知識階層的尊重與推崇。《卡拉瑪經》與常見的一些諸如“信為道源功德母”、“信解行證”“視師如佛”的看法有明顯的區別。
這裡選取了幾個版本的譯文和伽藍經第六的原文供對照。全文如下：
中阿含業相應品·伽藍經第六
《卡拉瑪經》——梵譯漢
《卡拉瑪經》——英譯漢
《卡拉瑪經 Kalama Sutta 》——南傳巴利經藏《增支部 Aṅguttara nikaya 三集 65經》——梵譯英
我聞如是，一時。佛游伽藍園。與大比丘眾俱。至羈舍子。住羈舍子村北屍攝和林中
如是我聞，一時世尊與大比丘眾俱，遊行拘薩羅國，入於名為克薩普塔之卡拉瑪族邑。
我曾經這么聽說：有一次，世尊與比丘們在憍薩羅國遊行說法，來到羇舍子小鎮裡葛拉瑪人居住的地方。
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.
爾時。羈舍子伽藍人聞沙門瞿曇，釋種子，舍釋宗族。出家學道。游伽藍園。與大比丘眾俱。來至此羈舍子。住羈舍子村北屍攝和林中。彼沙門瞿曇有大名稱。周聞十方。沙門瞿曇如來．無所著．等正覺．明行成為．善逝．世間解．無上士．道法御．天人師。號佛．眾祐。彼於此世。天及魔．梵．沙門．梵志。從人至天。自知自覺。自作證成就游。彼若說法。初善．中善．竟亦善。有義有文。具足清淨。顯現梵行。若見如來．無所著．等正覺。尊重禮拜。供養承事者。快得善利。我等應共往見沙門瞿曇。禮事供養。
克薩普塔卡拉瑪人聞：沙門尊喬達摩是釋迦子，從釋迦出家至克薩普塔，又，彼尊喬達摩有美好稱讚之聲揚，謂：彼世尊亦即是阿羅漢，等正覺者，明行具足者，善逝，世間解，無上士，調御丈夫，天人師，佛，世尊。如是能遇阿羅漢是幸其甚。
葛拉瑪人聽說：「沙門喬答摩聲名遠播，他是釋迦族王子，從釋迦族出家；是阿羅漢、無上正等正覺、明行足、善逝、世間解、無上調御者、天人師、佛、世尊。他已經被覺悟（這個世界）－ 這么說是因為他是透過直接的覺知而通達了宇宙人生之故，亦即覺悟非可強求而得 －他覺悟這世界中有關天魔外道之法、他們的歷代修行弟子及信眾以及他們的戒律他也覺悟了普通凡夫的種種；他所說的教法從開始、中間、至結尾都是至善完美的，他兼顧事相細節和精神本質兩方面，契理契機地詳細說明了聖道，至極完美，無比純真，他來到這裡了，我們去拜訪這樣可敬的人會得大利益。」
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.'"
羈舍子伽藍人聞已。各與等類眷屬相隨從羈舍子出。北行至屍攝和林。欲見世尊禮事供養。往詣佛已。彼伽藍人或稽首佛足。卻坐一面。或問訊佛。卻坐一面。或叉手向佛。卻坐一面。或遙見佛已。默然而坐。彼時。伽藍人各坐已定。佛為說法。勸發渴仰。成就歡喜。無量方便為彼說法。勸發渴仰。成就歡喜已。默然而住
其時，克薩普塔之卡拉瑪人即詣世尊之處。詣已，一類之人即問訊世尊而坐於一面；一類人即於世尊互相慶慰；致歡迎，感銘之交談已，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。
於是葛拉瑪人結伴同行一起前去拜訪世尊。他們陸續來到了世尊面前，有一些人禮拜世尊之後坐在一邊；有一些人先和世尊噓寒問暖之後坐在一邊；有一些人先對世尊合掌禮敬之後坐在一邊；有一些人先向世尊介紹自己之後坐在一邊；有一些人則只是安安靜靜坐在一邊。
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.
時。伽藍人。佛為說法。勸發渴仰。成就歡喜已。各從坐起。偏袒著衣。叉手向佛。白世尊曰。瞿曇。有一沙門梵志來詣伽藍。但自稱嘆己所知見。而呰毀他所知所見。瞿曇。復有一沙門梵志來詣伽藍。亦自稱嘆己所知見。而呰毀他所知所見。瞿曇。我等聞已。便生疑惑。此沙門梵志何者為實。何者為虛
坐於一面之克薩普塔之卡拉瑪人白世尊言：[大德！有沙門、婆羅門眾來至克薩普塔邑，彼等之述示自說，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、婆羅門來至克薩普塔，彼等即皆只述示自說，相反者，對他說則於駁斥、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？誰語虛妄？]
當大家到齊坐好了之後，他們便對世尊說：「世尊啊！有些梵志和僧人來到羇舍子，他們解說自己的教義，讚揚自己的教義，但卻非難、輕蔑、藐視、毀謗、排斥其它的教義。又有另一些梵志和出家人來到羇舍子，他們也是同樣解說自己的教義，讚揚自己的教義，而非難、輕蔑、藐視、毀謗、排斥其它的教義。世尊啊！這真的使我們產生懷疑，使我們覺得迷惑，不知道在這些可敬的梵志和僧人之中，到底誰說的才是真話？誰說的是謊言？」
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。伽藍。汝等莫生疑惑。所以者何。因有疑惑。便生猶豫。伽藍。汝等自無淨智。為有後世。為無後世。伽藍。汝等亦無淨智。所作有罪。所作無罪。
[卡拉瑪人！汝等所惑是當然，所疑是當然，有惑之處，定會起疑。
世尊聽了之後回答：「葛拉瑪人啊！你們有疑慮是正常的，你們有迷惑也是理所當然的。因為面對一件讓人可疑困擾的事情，是自然會產生懷疑迷惑的。（換句話說，你們不必因為不信而內心不安）」
"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born.
[卡拉瑪人！汝等①勿信風說；②勿信傳說；③勿信臆說；④勿信於藏經之教相合之說；⑤勿信基於尋思者；⑥勿信基於理趣者；⑦勿信熟慮於因相者；⑧雖說是與審慮忍許之見相合亦勿予信；⑨說者雖堪能亦勿予信；⑩雖說此沙門是我之師亦勿予信之。
「葛拉瑪人！你們聽著：01. 不可因為「常常聽人這么傳說」就信以為真。（或不實謠言故。）02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。）03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。）04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。）05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。）06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。）07. 不可因為「符合於模擬的推論」就信以為真。（物類各有道故。）08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。）09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。）10. 不可因為「是導師或權威所說」就信以為真。（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.'
卡拉瑪人！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、執取之即能引來無益與苦--則卡拉瑪人！汝等於時應斷（彼）！
葛拉瑪人！當你自己確切知道：‘某些事物是不好的、是錯的、是被明智者譴責的或者相信之後會帶來損害和苦惱’，那么你們就應當捨棄它們。
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.
伽藍。當知諸業有三。因習本有。何云為三。伽藍。謂貪是諸業。因習本有。伽藍。恚及痴是諸業。因習本有。伽藍。貪者為貪所覆。心無厭足。或殺生。或不與取。或行邪淫。或知已妄言。或復飲酒。
[卡拉瑪人！汝等如何思維耶？起於人內心之貪是為益耶？或為無益耶？[大德！為無益。]
接著世尊這么說道：「葛拉瑪人！你們認為怎樣？一個人內心生起貪慾，這是有益還是有害的呢？」「世尊！這是有害的。」
"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?""For harm, lord."
[複次，卡拉瑪人！此有貪心之人是為貪所蔽、心為所捕、殺有命者、與他之妻通、語虛誑，已勸他如是作，此是與彼長夜無益、苦耶？][大德！唯然！]
「葛拉瑪人！一個心存貪慾的人，被貪慾征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」「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."
伽藍。恚者為恚所覆。心無厭足。或殺生。或不與取。或行邪淫。或知已妄言。或復飲酒。
[卡拉瑪人！汝等如何思維耶？起於人內心之嗔是為益耶？或為無益耶？][大德！為無益。]
「葛拉瑪人！你們認為怎樣？一個人的內心生起瞋恚，這是有益還是有害的呢？」「世尊！這是有害的。」
"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?""For harm, lord."
[複次，卡拉瑪人！此有嗔心之人是為嗔所蔽、心為所捕、殺有命者、與他之妻通、語虛誑，已勸他如是作，此是與彼長夜無益、苦耶？][大德！唯然！]
「葛拉瑪人！一個心存瞋恚的人，被瞋恚征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」「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."
伽藍。痴者為痴所覆。心無厭足。或殺生。或不與取。或行邪淫。或知已妄言。或復飲酒
[卡拉瑪人！汝等如何思維耶？起於人內心之愚痴是為益耶？或為無益耶？][大德！為無益。]
「葛拉瑪人！你們認為怎樣？一個人的內心生起愚痴，這是有益還是有害的呢？」「世尊！這是有害的。」
"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?""For harm, lord."
[複次，卡拉瑪人！此有愚痴之人是為愚痴所蔽、心為所捕、殺有命者、與他之妻通、語虛誑，已勸他如是作，此是與彼長夜無益、苦耶？][大德！唯然！]
「葛拉瑪人！一個心存愚痴的人，被愚痴征服及纏擾，因而作出殺生、偷盜、邪淫、妄語的行為，這樣是不是會為他帶來長期的損害和苦惱呢？」「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."
[卡拉瑪人！汝等如何思維耶？此等之法是善耶？或不善？][大德！是不善。]
世尊聽了葛拉瑪人的回答之後，接著又問：「葛拉瑪人！你們認為怎樣？有貪瞋痴心是好還是不好呢？」「世尊啊！這是不好的。」
"So what do you think, Kalamas: Are these qualities skillful or unskillful?""Unskillful, lord."
[有罪耶？或無罪耶？][大德！是有罪。]
「是錯還是對呢？」「世尊啊！這是錯的。」
"Blameworthy or blameless?""Blameworthy, lord."
「是受智者所譴責還是受智者所讚揚呢？」「世尊啊！這是受智者所譴責的。」
"Criticized by the wise or praised by the wise?""Criticized by the wise, lord."
[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。]
「會帶來損害苦惱還是不會帶來損害苦惱呢？」「世尊啊！會帶來損害和苦惱的。這些就是它們給我們的啟示」
"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."
[卡拉瑪人！是故，我語：“卡拉瑪人！汝等①勿信風說；②勿信傳說；③勿信臆說；④勿信於藏經之教相合之說；⑤勿信基於尋思者；⑥勿信基於理趣者；⑦勿信熟慮於因相者；⑧雖說是與審慮忍許之見相合亦勿予信；⑨說者雖堪能亦勿予信；⑩雖說此沙門是我之師亦勿予信之。
世尊聽了葛拉瑪人的回答，便說：「葛拉瑪人！所以我才說：01. 不可因為「常常聽人這么傳說」就信以為真。（或不實謠言故。）02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。）03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。）04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。）05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。）06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。）07. 不可因為「符合於模擬的推論」就信以為真。（物類各有道故。）08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。）09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。）10. 不可因為「是導師或權威所說」就信以為真。（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."
卡拉瑪人！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、執取之即能引來無益與苦--則卡拉瑪人！汝等於時應斷（彼）！”如是語者是緣此而說。
葛拉瑪人！當你自己確切知道：‘某些事物是不好的、是錯的、是被明智者譴責的或者相信之後會帶來損害和苦惱’，那么你們就應當捨棄它們。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。
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.
[卡拉瑪人！汝等勿信風說；勿信傳說；勿信臆說；勿信於藏經之教相合之說；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；雖說此沙門是我之師亦勿予信之。
葛拉瑪人！聽著！01. 不可因為「常常聽人這么傳說」就信以為真。（或不實謠言故。）02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。）03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。）04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。）05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。）06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。）07. 不可因為「符合於模擬的推論」就信以為真。（物類各有道故。）08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。）09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。）10. 不可因為「是導師或權威所說」就信以為真。（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.'
卡拉瑪人！若汝等只自覺--此法是善，此法是無罪，此法是智者之所稱讚者。若將此法圓滿、執取之即能引來益與樂--則卡拉瑪人！其時應具足而住之。]
葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者相信之後會帶來利益和快樂。’那么你就應當相信它們。」
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.
伽藍。多聞聖弟子離殺斷殺。棄捨刀杖。有慚有愧。有慈悲心。饒益一切。乃至昆蟲。彼於殺生淨除其心。
伽藍。多聞聖弟子離不與取。斷不與取。與之乃取。樂於與取。常好布施。歡喜無吝。不望其報。彼於不與取淨除其心。伽藍。多聞聖弟子離非梵行。斷非梵行。勤修梵行。精勤妙行。清淨無穢。離欲斷淫。彼於非梵行淨除其心。 伽藍。多聞聖弟子離妄言。斷妄言。真諦言。樂真諦。住真諦不移動。一切可信。不欺世間。彼於妄言淨除其心。
伽藍。多聞聖弟子離兩舌。斷兩舌。行不兩舌。不破壞他。不聞此語彼。欲破壞此。不聞彼語此。欲破壞彼。離者欲合。合者歡喜。不作群黨。不樂群黨。不稱群黨。彼於兩舌淨除其心。
伽藍。多聞聖弟子離粗言。斷粗言。若有所言。辭氣粗獷。惡聲逆耳。眾所不喜。眾所不愛。使他苦惱。令不得定。斷如是言。若有所說。清和柔潤。順耳入心。可喜可愛。使他安樂。言聲具了。不使人畏。令他得定。說如是言。彼於粗言淨除其心。
伽藍。多聞聖弟子離綺語。斷綺語。時說．真說．法說．義說．止息說。樂止息說。事順時得宜。善教善訶。彼於綺語淨除其心。 伽藍。多聞聖弟子離貪伺。斷貪伺。心不懷諍。見他財物諸生活具。不起貪伺。欲令我得。彼於貪伺淨除其心。
伽藍。多聞聖弟子離恚。斷恚。有慚有愧。有慈悲心。饒益一切。乃至昆蟲。彼於嫉恚淨除其心。
伽藍。多聞聖弟子離邪見。斷邪見。行於正見而不顛倒。如是見。如是說。有施有齋。亦有咒說。有善惡業報。有此世彼世。有父有母。世有真人往至善處．善去．善向。此世彼世。自知．自覺．自作證成就游。彼於邪見淨除其心。
[卡拉瑪人！汝等如何思維耶？起於人內心之無貪是為益耶？或為無益耶？][大德！為益。]
接著世尊又問：「葛拉瑪人！你們認為怎樣？一個人的內心不生起貪慾，這是有益還是有害的呢？」「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."
[複次，卡拉瑪人！此無貪人是不為貪所蔽、心不為所捕、不殺有命者、不與他之妻通、不語虛妄，已勸他如是作，此是與彼長夜之益與樂耶？][大德！唯然！]
「葛拉瑪人！一個不貪慾的人，內心不被貪慾征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」「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."
[卡拉瑪人！汝等如何思維耶？起於人內心之無嗔是為益耶？或為無益耶？][大德！為益。]
「葛拉瑪人！你們認為怎樣？一個人的內心不生起瞋恚，這是有益還是有害的呢？」「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."
[複次，卡拉瑪人！此無嗔人是不為貪所蔽、心不為所捕、不殺有命者、不與他之妻通、不語虛妄，已勸他如是作，此是與彼長夜之益與樂耶？][大德！唯然！]
「葛拉瑪人！一個不瞋恚的人，內心不被瞋恚征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」「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."
[卡拉瑪人！汝等如何思維耶？起於人內心之無痴是為益耶？或為無益耶？][大德！為益。]
「葛拉瑪人，你們認為怎樣，一個人的內心不生起愚痴，這是有益還是有害的呢？」「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."
[複次，卡拉瑪人！此無嗔人是不為痴所蔽、心不為所捕、不殺有命者、不與他之妻通、不語虛妄，已勸他如是作，此是與彼長夜之益與樂耶？][大德！唯然！]
「葛拉瑪人！一個不愚痴的人，內心不被愚痴征服及纏擾，因而不殺生、不偷盜、不邪淫、不妄語。這是不是會為他帶來長期的利益和快樂呢？」「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."
[卡拉瑪人！汝等如何思維耶？此等之法是善耶？或不善？][大德！是善。]
世尊聽了葛拉瑪人的回答之後，接著又問：「葛拉瑪人！你們認為怎樣？無貪瞋痴心是好還是不好呢？」「世尊啊！是好的。」
"So what do you think, Kalamas: Are these qualities skillful or unskillful?""Skillful, lord."
[有罪耶？或無罪耶？][大德！是無罪。]
「是錯還是對呢？」「世尊啊！這是對的。」
"Blameworthy or blameless?""Blameless, lord."
[是智者之所訶毀者耶？或是智者之所稱讚者耶？][大德！是智者之所稱讚者。]
「是受智者所譴責還是受智者所讚揚呢？」「世尊啊！這是受智者所讚揚的。」
"Criticized by the wise or praised by the wise?""Praised by the wise, lord."
[若圓滿執取為能引益與樂耶？或不耶？][大德！圓滿之執取，即能引益與樂，對此我等之所說是如是。]
「會帶來損害苦惱還是不會帶來損害苦惱呢？」「世尊啊！不會帶來損害和苦惱的。這些就是它們給我們的啟示」
"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."
[卡拉瑪人！是故，我語：“卡拉瑪人！汝等①勿信風說；②勿信傳說；③勿信臆說；④勿信於藏經之教相合之說；⑤勿信基於尋思者；⑥勿信基於理趣者；⑦勿信熟慮於因相者；⑧雖說是與審慮忍許之見相合亦勿予信；⑨說者雖堪能亦勿予信；⑩雖說此沙門是我之師亦勿予信之。
世尊聽了葛拉瑪人的回答，便說：「葛拉瑪人！所以我才說：01. 不可因為「常常聽人這么傳說」就信以為真。（或不實謠言故。）02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。）03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。）04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。）05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。）06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。）07. 不可因為「符合於模擬的推論」就信以為真。（物類各有道故。）08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。）09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。）10. 不可因為「是導師或權威所說」就信以為真。（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.
卡拉瑪人！若汝等只自覺--此法是善，此法是無罪，此法是智者之所稱讚者。若將此法圓滿、執取之即能引來益與樂--則卡拉瑪人！其時應具足而住之。”如是語者是緣此而說。]
葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者相信之後會帶來利益和快樂。’那么你就應當相信它們。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。
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。伽藍。多聞聖弟子成就身淨業。成就口．意淨業。離恚離諍。除去睡眠無調。貢高。斷疑。度慢。正念正智。無有愚痴。彼心與慈俱。遍滿一方成就游。如是。二三四方。四維上下。普周一切。心與慈俱。無結無怨。無恚無諍。極廣甚大。無量善修。遍滿一切世間成就游。如是。悲、喜心與舍俱。無結無怨。無恚無諍。極廣甚大。無量善修。遍滿一切世間成就游。
[卡拉瑪人！彼聖弟子即如是離貪、離瞋，不愚痴。以正知、正念、以與慈俱行之心。。。與悲俱行之心。。。與喜俱行之心。。。與舍俱行之心。。。遍滿一方世界，第二、第三、第四方亦同。如是橫遍於上下一切處，於一切世界，與舍俱行之心，廣大、無量、無怨、無惱害之心、遍滿而住。
「葛拉瑪人！世尊的聖弟子已經達到無貪、無瞋、無痴，內心清醒明覺，堅定正念，他精勤正知地將『慈無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『慈無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」
"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.
「他精勤正知地將『悲無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『悲無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」
"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.
「他精勤正知地將『喜無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『喜無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」
"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.
「他精勤正知地將『舍無量心』向東西南北四方各地散發出去，他以充沛、廣大、沒有限量、沒有憤恨、沒有瞋恚的『舍無量心』，不斷精勤正知地向所有方向、所有處所的所有世界散發出去，散發於所有眾生及事物之上。」
"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。伽藍。多聞聖弟子心無結無怨。無恚無諍。便得四安隱住處。云何為四。
卡拉瑪人！彼勝弟子如是心無怨憎，心無貪慾、如是心無雜染，如是心淨，彼於現法得四慰安。
「葛拉瑪人啊！世尊的聖弟子因為他的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，他現前當下就能得到四種自信自證。
"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。有善惡業報。我得此正見相應業。受持具足。身壞命終。必至善處。乃生天上。如是。伽藍。多聞聖弟子心無結無怨。無恚無諍。是謂得第一安隱住處。
[若有後世，若有善作惡作業之異熟果，既有是處，我身壞、死後得趣天世，此即彼所得之第一慰安。
1. 『如果死後有來世或者如果有善惡因果業報的話，當身壞命終的時候，我必能依此清淨心投生於天道善趣之中。』這是他所得到的第一種自信自證。
"'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.
複次。伽藍。無此世彼世。無善惡業報。如是我於現法中。非以此故為他所毀。但為正智所稱譽。精進人。正見人說其有。如是。伽藍。多聞聖弟子心無結無怨。無恚無諍。是謂得第二安隱住處。
若又無後世，若無善作惡作業之異熟果，與此現法，以無怨、無貪、無苦、有樂來護自己，此即彼所得之第二慰安。
2. 『即使死後沒有來世或者即使沒有善惡因果業報的話，我也能在今生當中過著沒有憤恨、沒有瞋恚、沒有煩惱，這樣安樂自在的生活。』這是他所得到的第二種自信自證。
"'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.
複次。伽藍。若有所作。必不作惡。我不念惡。所以者何。自不作惡。苦何由生。如是。伽藍。多聞聖弟子心無結無怨。無恚無諍。是謂得第三安隱住處。
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，何有苦耶？此即彼所得之第三慰安。
3. 『如果我造作了惡業，那么不管惡業會受報還是不會受報都沒有關係，因為我知道我心清淨，我對任何人沒有任何的惡意，坦坦蕩蕩。因此就算造作了這種無意的惡業，任何的苦惱又如何能加之於我呢？』這是他所得到的第三種自信自證。
"'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.
複次。伽藍。若有所作。必不作惡。我不犯世怖與不怖。常當慈愍一切世間。我心不與眾生共諍。無濁歡悅。如是。伽藍。多聞聖弟子心無結無怨。無恚無諍。是謂得第四安隱住處。
若作惡之人無有惡報，則現在於二者我已清淨，此即彼所得之第四慰安。
4. 『如果我沒有造作惡業，那么不管惡業會受報還是不會受報就更沒有關係了，因為我很清楚明白：我現在已經過著清淨解脫的生活了。』這是他所得到的第四種自信自證。
"'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。伽藍。多聞聖弟子心無結無怨。無恚無諍。是謂得四安隱住處
[卡拉瑪人！彼勝弟子如是心無怨憎，如是心無貪慾、如是心無雜染，如是心淨，彼於現法得此四種慰安。]
葛拉瑪人啊！世尊的聖弟子因為他的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，他現前當下就能得到這四種自信自證。」
"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."
伽藍白世尊曰。如是。瞿曇。多聞聖弟子心無結無怨。無恚無諍。得四安隱住處。云何為四。
[世尊！此即如是！善逝！此即如是！大德！彼勝弟子如是心無怨憎，如是心無貪慾、如是心無雜染，如是心淨，彼於現法得四慰安。
「正是如此，世尊！正是如此，善逝！世尊的聖弟子因為他的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，他現前當下就能得到四種自信自證。」
"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。有善惡業報。我得此正見相應業。受持具足。身壞命終。必至善處。乃至天上。如是。瞿曇。多聞聖弟子心無結無怨。無恚無諍。是謂得第一安隱住處。
若有後世，若有善作惡作業之異熟果，既有是處，我身壞、死後得趣天世，此即彼所得之第一慰安。
1. 『如果死後有來世或者如果有善惡因果業報的話，當身壞命終的時候，我必能依此清淨心投生於天道善趣之中。』這是他所得到的第一種自信自證。
"'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.
複次。瞿曇。若無此世彼世。無善惡業報。我於現法中。非以此故為他所毀。但為正智所稱譽。精進人。正見人說其有。如是。瞿曇。多聞聖弟子心無結無怨。無恚無諍。是謂得第二安隱住處。
若又無後世，若無善作惡作業之異熟果，則我將與此現法，以無怨、無貪、無苦、有樂來護自己，此即彼所得之第二慰安。
2. 『即使死後沒有來世或者即使沒有善惡因果業報的話，我也能在今生當中過著沒有憤恨、沒有瞋恚、沒有煩惱，這樣安樂自在的生活。』這是他所得到的第二種自信自證。
"'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.
複次。瞿曇。若有所作。必不作惡。我不念惡。所以者何。自不作惡。苦何由生。如是。瞿曇。多聞聖弟子心無結無怨。無恚無諍。是謂得第三安隱住處。
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？此即彼所得之第三慰安。
3. 『如果我造作了惡業，那么不管惡業會受報還是不會受報都沒有關係，因為我知道我心清淨，我對任何人沒有任何的惡意，坦坦蕩蕩。因此就算造作了這種無意的惡業，任何的苦惱又如何能加之於我呢？』這是他所得到的第三種自信自證。
"'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.
複次。瞿曇。若有所作。必不作惡。我不犯世怖與不怖。常當慈愍一切世間。我心不與眾生共諍。無濁歡悅。如是。瞿曇。多聞聖弟子心無結無怨。無恚無諍。是謂得第四安隱住處。
若作惡之人無有惡報，則現在於二者我已見已知清淨，此即彼所得之第四慰安。
4. 『如果我沒有造作惡業，那么不管惡業會受報還是不會受報就更沒有關係了，因為我很清楚明白：我現在已經過著清淨解脫的生活了。』這是他所得到的第四種自信自證。
"'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。瞿曇。多聞聖弟子心無結無怨。無恚無諍。是謂得四安隱住處。
大德！彼勝弟子如是心無怨憎，如是心無貪慾、如是心無雜染，如是心淨，彼於現法得此四種慰安。
世尊的聖弟子因為他的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，他現前當下就能得到這四種自信自證。
"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.
瞿曇。我已知。善逝。我已解。世尊。我等儘自歸佛．法及比丘眾。唯願世尊受我等為優婆塞。從今日始。終身自歸。乃至命盡。 佛說如是。一切伽藍人及諸比丘聞佛所說。歡喜奉行。
[奇哉!尊者喬達摩!偉哉!尊者喬達摩!恰如倒者使起，如覆蓋者使露現，如迷者教以道，如闇中持來油燈，使有眼者見諸色，尊者瞿曇以種種法門說示。[大德！我等今皈依世尊、法、又皈依比丘僧伽，大德！請世尊存念於我等自今日起終生皈依為優婆賽。]
葛拉瑪族人聽聞了世尊的教戒之後說道：「妙極了！世尊！妙極了！簡直就彷佛能把顛倒了的東西翻轉過來；彷佛能把隱蔽不見的東西變現出來；彷佛能為迷路的人指出正道來；又彷佛能以一燈照破千年暗室，而使人得以看到東西啊。世尊也是如此一般地能以各種不同的善巧方便演說法義，使法義更加清楚明白。世尊啊！我們皈依佛、皈依法、皈依僧。願世尊接受我們為優婆塞，我們從現在起，盡此一生，終生皈命！」
"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."

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