《卡拉玛经 Kalama Sutta 》取自巴利《增支部 Avguttara nikaya 》

http://www.neixue.org/ahan/jingdian/2008/0624/139.html

http://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html

A Look at the Kalama Sutta - by Bhikkhu Bodhi
http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_09.html#F_termsOfUse

The Right to Ask Questions - by Larry Rosenberg
http://www.accesstoinsight.org/lib/authors/rosenberg/righttoask.html

《卡拉玛经》,此经记述了佛陀对卡拉玛人的一番教诲。

　　 当 时，卡拉玛人因不知如何抉择各位宗教师所言，不辨是非，不分真假，故请示于佛。事实上，这不仅是卡拉玛人所困惑的，也是人们在任何时代、任何地区都会面临 的问题。即使在资讯发达的今天，我们有了众多的查询工具，有了一生难以读尽的典籍资料，仍无法保证，在面临抉择时，作出百分百的正确判断。

　　 那么，我们又该何去何从？

　　 当卡拉玛人彷徨着，无法决定接受什么教义时，佛陀针对这一问题宣说了《卡拉玛经》，告诉迷茫的他们，也告诉同样迷茫的我们：不要立即接受或相信任何事，以免成为他人（包括佛陀本人）的知识奴隶。

In this sutta, Gautama Buddha passes through the village of Kesaputta and is greeted by the people who live there: the Kalamas. The Kalamas greet the Buddha and ask for advice. According to the Kalamas, many wandering holy men and ascetics pass through the village, expounding their teachings and criticizing others'. The Kalamas ask the Buddha whose teachings they should follow. In response, he delivered a sutta that serves as an entry-point to Buddhist tenets for those unconvinced by revelatory experiences.

The Buddha instructs the Kalama People on which basis one should decide which religious teaching to accept as true. The Buddha tells the Kalamas to not just believe religious teachings because they are claimed to be true by various sources or through the application of various methods and techniques. He urges that direct knowledge from one's own experience should be called upon. He counsels that the words of the wise should be heeded and taken into account when deciding upon the value of a teaching. This is not a dogmatic acceptance but rather a constantly questioning and testing acceptance of those teachings which can be proven to reduce suffering.

• Do not go upon what has been acquired by repeated hearing,
• nor upon tradition,
• nor upon rumor ,
• nor upon what is in a scripture,
• nor upon surmise,
• nor upon an axiom,
• nor upon specious reasoning,
• nor upon a bias towards a notion that has been pondered over,
• nor upon another's seeming ability,
• nor upon the consideration, "The monk is our teacher."
• Kalamas, when you yourselves know: "These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," enter on and abide in them.'

大般涅槃经卷第二十三

　　北凉天竺三藏昙无谶译

　　光明遍照高贵德王菩萨品第十之三

善男子。譬如有河第一香象不能得底则名为大。声闻缘觉至十住菩萨不见佛性。名为涅槃非大涅槃。 若能了了见于佛性。则得名为大涅槃也。是大涅槃唯大象王能尽其底。大象王者谓诸佛也。善男子。若摩诃那伽及钵揵陀。大力士等经历多时所不能上。乃名大山。 声闻缘觉及诸菩萨摩诃那伽大力士等所不能见。如是乃名大涅槃也。复次善男子。随有小王之所住处名为小城。转轮圣王所住之处乃名大城。声闻缘觉八万六万四万 二万一万住处名为涅槃。无上法主圣王住处乃得名为大般涅槃。以是故名大般涅槃。善男子。譬如有人见四种兵不生怖畏。当知是人名大众生。若有众生于三恶道烦 恼恶业不生怖畏。而能于中广度众生。当知是人得大涅槃。若有人能供养父母恭敬沙门及婆罗门。修治善法所言诚实无有欺诳。能忍诸恶惠施贫乏名大丈夫。菩萨亦 尔有大慈悲怜愍一切。于诸众生犹如父母。能度众生于生死河。普示众生一实之道。是则名为大般涅槃。善男子。大名不可思议。若不可思议一切众生所不能信。是 则名为大般涅槃。唯佛菩萨之所见故名大涅槃。以何因缘复名为大。以无量因缘然后乃得故名为大。善男子。如世间人以多因缘之所得者。则名为大。涅槃亦尔以多 因缘之所得故。故名为大。云何复名为大涅槃。有大我故名大涅槃。涅槃无我大自在故名为大我。云何名为大自在耶。有八自在则名为我。何等为八。一者能示一身 以为多身。身数大小犹如微尘充满十方无量世界。如来之身实非微尘。以自在故现微尘身。如是自在则为大我。