～～～～～～～～～～～～～～～～～～～～～～～～～
     【佛曆 2567.7.7 心 法師 修訂】
     【佛曆 2555.7.21 釋如戒 法師 初校】
     ～～～～～～～～～～～～～～～～～～～～～～～～～


     ❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
     【經名】 2.2.5 Kesamuttisutta 卡拉瑪經 (AN 3.66)
     ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

     ☆ 本經大意 ➾

     《巴利聖典》裡的原始佛法，從未教導人們要用〝比對〞的方式，來瞭解原始佛法，或閱讀佛經。
     《卡拉瑪經》明確開示：〝比對〞就是魔說！

     必須透過依教奉行【四聖諦】：「㊀ 惡業苦觸，和㊁ 能導致無益與苦果的原因──十種惡法；㊂ 現法樂住，和㊃ 能帶來利益與樂果的原因──十種善法」才能瞭解正法，並不是盲從〝比對〞。

     《卡拉瑪經》與《四大教法經》的忠告 ☞ 〝如是我聞〞與〝比對〞不代表佛說！
     以下列出，所謂〝比對〞有十種錯誤的情況，是佛所摒棄的：

     十種惡法 ➾ ㈠ 貪心、㈡ 貪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 聖智譴責、㈩ 苦果。

     佛說：「❶ （汝等）勿信風俗──透過反覆廣告；❷ 勿輕信傳統；❸ 勿輕信聽聞；❹ 勿信因與經教相合；❺ 勿信基於推理──透過猜測；❻ 勿信基於學術研究──透過公理；❼ 勿信情況考慮周詳──似是而非；❽ 勿信見解卓越──偏見投其所好；❾ 勿信形象權威；❿ 勿信因此沙門，是我等祖師。

     卡拉瑪眾！汝等若自己發現──『① ～⑦ 此法是不善，⑧ 此法是有罪，⑨ 此法已被智者所譴責，⑩ 如果接受此法，能導致無益與苦果！』卡拉瑪眾！其時，汝等則應徹底放棄（十種惡法）……。

     十種善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 祥善、㈧ 無過、㈨ 聖智稱讚、㈩ 樂果。

     卡拉瑪眾！汝等若自己發現──『⓵ ～⓻ 此法是善，⓼ 此法是無罪，⓽ 此法已被智者所稱讚，⓾ 如果接受此法，能帶來利益與樂果！』卡拉瑪眾！其時，汝等則應具足安住（十種善法）！」

     ～《增支部經典‧三集‧五十經篇之二‧大品‧Kesamuttisutta 卡拉瑪經》(AN 3.66)

     ☆ 相關經文 ➾

     【一】《增支部經典‧三集‧五十經篇之二‧大品‧Kesamuttisutta 卡拉瑪經》(AN 3.66)
     【二】《增支部經典‧三集‧五十經篇之二‧大品‧Sāḷhasutta 沙羅經》(AN 3.67)
     【三】《增支部經典‧四集‧五十經篇之四‧故思品‧Mahāpadesasutta 四大教法經》(AN 4.180)
     【四】《增支部經典‧四集‧五十經篇之四‧大品‧Bhaddiyasutta 離車人跋提經》(AN 4.193)

     ☆ 四念住 ➾ ㈠ 身念住、㈡ 受念住、㈢ 心念住、㈣ 法念住。

     《十上經》解說四念住：「云何四法應當修習？［謂：］四念住。即：友！於此有比丘，於身隨觀身而住，精勤而有正知、正念，以斷世間之貪、憂。於受隨觀受而住，精勤而有正知、正念，以斷世間之貪、憂。於心隨觀心而住，精勤而有正知、正念，以斷世間之貪、憂。於法隨觀法而住，精勤而有正知、正念，以斷世間之貪、憂。此等四法應當修習。」

     ～《長部經典‧波梨品‧Dasuttarasutta 十上經》(DN 34, 354)

     ☆ 五不還（五種不還果） Pañca-anāgāmi ➾
     ㈠ 中般涅槃（中間般涅槃 Antarā-parinibbāyin ）
     如鐵屑發生、跳揚已而消失──
     三果聖者，阿那含之最高者，未結生色界，即證入涅槃；

     ㈡ 生般涅槃（ Upahacca-parinibbāyin ）
     如鐵屑發生、跳揚已，觸地而消滅──
     三果聖者，阿那含，初結生色界，即證入涅槃；

     ㈢ 無行般涅槃（ Asasaṅkhāra-parinibbāyin ）
     如小草堆或薪柴之堆盡，無材料而消滅──
     三果聖者，阿那含，初結生色界後，很短時間，即證入涅槃；

     ㈣ 有行般涅槃（ Sasaṅkhāra-parinibbāyin ）
     如廣大草堆或薪柴之堆盡，無材料而消滅──
     三果聖者，阿那含，初結生色界後，經長時間，才證入涅槃；

     ㈤ 上流至色究竟（阿迦膩吒天 Uddhaṃsoto akaniṭṭhagāmī ）
     燒草原，燒森林已，無材料而消滅──
     三果聖者，阿那含，初結生色界後，花長時間，上流至色究竟天，才證入涅槃。

     ～《增支部經典‧七集‧五十經篇之二‧無記品‧Purisagatisutta 七種人趣經》(AN 7.55)

     ﹝全一卷 ➲﹞ 66. Evaṃ me sutaṃ –
     如是我聞──
     I heard thus.

     ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ [kesaputtaṃ (sī. syā. kaṃ. pī.)] nāma kālāmānaṃ nigamo tadavasari.
     一時，世尊與大比丘眾俱，遊行拘薩羅國，入於名為羈舍子之卡拉瑪族邑。
     Once the Blessed One, while wandering in the Kosala country with a large community of bhikkhus, entered a town of the Kalama people called Kesaputta.

     Assosuṃ kho kesamuttiyā kālāmā –
     卡拉瑪族羈舍子等聞：
     The Kalamas who were inhabitants of Kesaputta:

     “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto.
     「沙門尊瞿曇是釋迦子，從釋迦出家至羈舍子，
     "Reverend Gotama, the monk, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta.

     Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato –
     又，彼尊瞿曇有美好稱讚之聲揚，謂：
     The good repute of the Reverend Gotama has been spread in this way:


     ‘itipi so bhagavā
     『如是，世尊實是：
     Indeed, the Blessed One is thus

     arahaṃ
     ⑴ 阿羅漢──應供者、
     consummate,

     sammāsambuddho
     ⑵ 正遍知──正等覺者、
     fully enlightened,

     vijjācaraṇasampanno
     ⑶ 明行足者、
     endowed with knowledge and practice,

     sugato
     ⑷ 善逝者、
     sublime,

     lokavidū
     ⑸ 世間解者、
     knower of the worlds,

     anuttaro
     ⑹ 無上士者、
     peerless,

     purisadammasārathi
     ⑺ 調御丈夫者、
     guide of tamable men,

     satthā devamanussānaṃ
     ⑻ 天人師、
     teacher of divine and human beings,

     buddho,
     ⑼ 佛陀、

     bhagavā’.
     ⑽ 世尊。』


     So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
     世尊乃含括天界、魔界、梵天界，及此世界、沙門、婆羅門、天、人之眾，宣示獨自證悟──正是透過對其自身當下（四念住）直接觀察之內觀智慧，清楚知見（四）聖諦之後，並親自實證於此（聖法律）。
     which he by himself has through direct knowledge understood clearly.

     So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
     世尊宣說初善、中善、後亦善、具足文義完善、清淨之梵行。
     He set forth the Dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure.

     Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
     能見如是之阿羅漢為幸福。」
     Seeing such consummate ones is good indeed."


     Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu;
     其時，羈舍子卡拉瑪眾即詣世尊之處。
     Then the Kalamas who were inhabitants of Kesaputta went to where the Blessed One was.

     upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu,
     詣已，某些人即問訊世尊而坐於一面；
     On arriving there some paid homage to him and sat down on one side;

     appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu,
     某些人即與世尊互相慶慰，致歡迎，感銘之交談已，坐於一面。
     some exchanged greetings with him and after the ending of cordial memorable talk, sat down on one side;

     appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu,
     某些人即向世尊伸手合掌後坐於一面；
     some saluted him raising their joined palms and sat down on one side;

     appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu,
     某些人即白出名姓後坐於一面；
     some announced their name and family and sat down on one side;

     appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
     某些人即默然坐於一面。
     some without speaking, sat down on one side.


     Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –
     坐於一面之羈舍子卡拉瑪眾白世尊言：
     The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One:

     “Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.
     「祥善者！有沙門、婆羅門眾來至羈舍子，
     "There are some monks and brahmans, venerable sir, who visit Kesaputta.

     Te sakaṃyeva vādaṃ dīpenti jotenti,
     彼等即皆只述示自說，
     They expound and explain only their own doctrines;

     parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ [opapakkhiṃ (sī. syā. kaṃ. pī.), omakkhikaṃ (ka.)] karonti.
     相反者，對於他說則予駁斥、輕蔑、卑視、貶低；
     the doctrines of others they despise, revile, and pull to pieces.

     Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.
     祥善者！復有其他沙門、婆羅門來至羈舍子，
     Some other monks and brahmans too, venerable sir, come to Kesaputta.

     Tepi sakaṃyeva vādaṃ dīpenti jotenti,
     彼等亦皆只述示自說，
     They also expound and explain only their own doctrines;

     parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.
     相反者，對於他說則予駁斥、輕蔑、卑視、貶低。
     the doctrines of others they despise, revile, and pull to pieces.

     Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā –
     祥善者！對彼等，我等有惑、有疑：
     Venerable sir, there is doubt, there is uncertainty in us concerning them.

     ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?
     『於此等沙門、婆羅門諸氏中，誰語真實？誰語虛偽？』」
     Which of these reverend monks and brahmans spoke the truth and which falsehood?"




     “Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ.
     （世尊說：）「卡拉瑪眾！汝等所惑是當然，所疑是當然；
     "It is proper for you, Kalamas, to doubt, to be uncertain;

     Kaṅkhanīyeva pana [kaṅkhanīyeva ca pana (saṃyuttanikāye)] vo ṭhāne vicikicchā uppannā”.
     有惑之處，定會起疑：
     uncertainty has arisen in you about what is doubtful.

     ‘Etha tumhe, kālāmā!
     『善來，卡拉瑪眾！
     Come, Kalamas.

     mā anussavena,
     ❶ （汝等）勿信風俗──透過反覆廣告；
     Do not go upon what has been acquired by repeated hearing;

     mā paramparāya,
     ❷ 勿輕信傳統；
     nor upon tradition;

     mā itikirāya,
     ❸ 勿輕信聽聞；
     nor upon rumor;

     mā piṭakasampadānena,
     ❹ 勿信因與經教相合；
     nor upon what is in a scripture;

     mā takkahetu,
     ❺ 勿信基於推理──透過猜測；
     nor upon surmise;

     mā nayahetu,
     ❻ 勿信基於學術研究──透過公理；
     nor upon an axiom;

     mā ākāraparivitakkena,
     ❼ 勿信情況考慮周詳──似是而非；
     nor upon specious reasoning;

     mā diṭṭhinijjhānakkhantiyā,
     ❽ 勿信見解卓越──偏見投其所好；
     nor upon a bias toward a notion that has been pondered over;

     mā bhabbarūpatāya,
     ❾ 勿信形象權威；
     nor upon another's seeming ability;

     mā samaṇo no garū’ti.
     ❿ 勿信因此沙門，是我等祖師。』
     nor upon the consideration, 'The monk is our teacher.'


     Yadā tumhe, kālāmā, attanāva jāneyyātha –
     卡拉瑪眾！汝等若自己發現──
     Kalamas, when you yourselves know:

     ‘ime dhammā akusalā,
     『① ～⑦ 此法是不善，
     'These things are bad;

     ime dhammā sāvajjā,
     ⑧ 此法是有罪，
     these things are blamable;

     ime dhammā viññugarahitā,
     ⑨ 此法已被智者所譴責，
     these things are censured by the wise;

     ime dhammā samattā samādinnā [samādiṇṇā (ka.)] ahitāya dukkhāya saṃvattantī’ti,
     ⑩ 如果接受此法，能導致無益與苦果！』
     undertaken and observed, these things lead to harm and ill,'

     atha tumhe, kālāmā, pajaheyyāthā’ti.
     卡拉瑪眾！其時，汝等則應徹底放棄（十種惡法）。」
     abandon them.


     ☆ 十種惡法 ➾ ㈠ 貪心、㈡ 貪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 聖智譴責、㈩ 苦果。


     “Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
     （世尊問：）「卡拉瑪眾！汝等如何思惟耶？貪欲起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does greed appear in a man for his benefit or harm?" —

     “Ahitāya, bhante”.
     （卡拉瑪眾答：）「祥善者！為無益。」
     "For his harm, venerable sir." —


     “Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto
     （世尊再問：）「復次，卡拉瑪眾！由於彼貪心人士被貪婪（妄想）所敗、心為所捕──
     "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed,


     pāṇampi hanati,
     或害生命；
     this man takes life,


     adinnampi ādiyati,
     或不與取；
     steals,


     paradārampi gacchati,
     或通他妻；
     commits adultery,


     musāpi bhaṇati,
     或語虛誑；
     and tells lies;


     parampi tathattāya [tadatthāya (ka.)] samādapeti,
     亦復如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     yaṃ sa [yaṃ tassa (ka.) anantarasutte pana “yaṃ’ sa” itveva sabbatthapi dissati] hoti dīgharattaṃ ahitāya dukkhāyā”ti.
     因此變成彼之長夜無益與苦果耶？」
     Will that be long for his harm and ill?" —

     “Evaṃ, bhante”.
     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     “Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
     （世尊三問：）「卡拉瑪眾！汝等如何思惟耶？瞋恨起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does hate appear in a man for his benefit or harm?" —

     “Ahitāya, bhante”.
     （卡拉瑪眾答：）「祥善者！為無益。」
     "For his harm, venerable sir." —


     “Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto
     （世尊四問：）「復次，卡拉瑪眾！由於彼瞋心人士被瞋惡（過失）所敗、心為所捕──
     "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate,


     pāṇampi hanati [hanti (sī. pī.)],
     或害生命；
     this man takes life,


     adinnampi ādiyati,
     或不與取；
     steals,


     paradārampi gacchati,
     或通他妻；
     commits adultery,


     musāpi bhaṇati,
     或語虛誑；
     and tells lies;


     parampi tathattāya samādapeti,
     亦復如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
     因此變成彼之長夜無益與苦果耶？」
     Will that be long for his harm and ill?" —

     “Evaṃ, bhante”.
     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     “Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
     （世尊五問：）「卡拉瑪眾！汝等如何思惟耶？痴黯起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?" —

     “Ahitāya, bhante”.
     （卡拉瑪眾答：）「祥善者！為無益。」
     "For his harm, venerable sir." —


     “Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto
     （世尊六問：）「復次，卡拉瑪眾！由於彼痴心人士被痴亂（蒙騙）所敗、心為所捕──
     "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion,


     pāṇampi hanati,
     或害生命；
     this man takes life,


     adinnampi ādiyati,
     或不與取；
     steals,


     paradārampi gacchati,
     或通他妻；
     commits adultery,


     musāpi bhaṇati,
     或語虛誑；
     and tells lies;


     parampi tathattāya samādapeti,
     亦復如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.
     因此變成彼之長夜無益與苦果耶？」
     Will that be long for his harm and ill?" —

     “Evaṃ, bhante”.
     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     “Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
     （世尊七問：）「卡拉瑪眾！汝等如何思惟耶？此等之法是善耶？或不善耶？」
     "What do you think, Kalamas? Are these things good or bad?" —

     “Akusalā, bhante”.
     （卡拉瑪眾答：）「祥善者！是不善。」
     "Bad, venerable sir" —


     “Sāvajjā vā anavajjā vā”ti?
     （世尊八問：）「有罪耶？或無罪耶？」
     "Blamable or not blamable?" —

     “Sāvajjā, bhante”.
     （卡拉瑪眾答：）「祥善者！是有罪。」
     "Blamable, venerable sir." —


     “Viññugarahitā vā viññuppasatthā vā”ti?
     （世尊九問：）「已被智者之所譴責耶？或被智者之所稱讚耶？」
     "Censured or praised by the wise?" —

     “Viññugarahitā, bhante”.
     （卡拉瑪眾答：）「祥善者！是已被智者之所譴責者。」
     "Censured, venerable sir." —


     “Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā [kathaṃ vā vo (?)] ettha hotī”ti?
     （世尊十問：）「如果接受（十種惡法），能否導致無益與苦果耶？或（汝等）對此如何（思惟）耶？」
     "Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?" —

     “Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī”ti.
     （卡拉瑪眾答：）「祥善者！如果接受（十種惡法），能導致無益與苦果！對此，我等正如是（思惟）！」
     "Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."



     “Iti kho, kālāmā, yaṃ taṃ avocumhā [avocumha (sī. syā. kaṃ. pī.) a. ni. 4.193] –
     （世尊總結說：）「卡拉瑪眾！是故，我語：
     "Therefore, did we say, Kalamas, what was said thus,

     ‘Etha tumhe, kālāmā!
     『「善來，卡拉瑪眾！
     'Come Kalamas.

     mā anussavena,
     ❶ （汝等）勿信風俗──透過反覆廣告；
     Do not go upon what has been acquired by repeated hearing;

     mā paramparāya,
     ❷ 勿輕信傳統；
     nor upon tradition;

     mā itikirāya,
     ❸ 勿輕信聽聞；
     nor upon rumor;

     mā piṭakasampadānena,
     ❹ 勿信因與經教相合；
     nor upon what is in a scripture;

     mā takkahetu,
     ❺ 勿信基於推理──透過猜測；
     nor upon surmise;

     mā nayahetu,
     ❻ 勿信基於學術研究──透過公理；
     nor upon an axiom;

     mā ākāraparivitakkena,
     ❼ 勿信情況考慮周詳──似是而非；
     nor upon specious reasoning;

     mā diṭṭhinijjhānakkhantiyā,
     ❽ 勿信見解卓越──偏見投其所好；
     nor upon a bias toward a notion that has been pondered over;

     mā bhabbarūpatāya,
     ❾ 勿信形象權威；
     nor upon another's seeming ability;

     mā samaṇo no garū’ti.
     ❿ 勿信因此沙門，是我等祖師。」
     nor upon the consideration, "The monk is our teacher."


     Yadā tumhe, kālāmā, attanāva jāneyyātha –
     卡拉瑪眾！汝等若自己發現──
     Kalamas, when you yourselves know:

     ‘ime dhammā akusalā,
     「① ～⑦ 此法是不善，
     "These things are bad;

     ime dhammā sāvajjā,
     ⑧ 此法是有罪，
     these things are blamable;

     ime dhammā viññugarahitā,
     ⑨ 此法已被智者所譴責，
     these things are censured by the wise;

     ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti,
     ⑩ 如果接受此法，能導致無益與苦果！」
     undertaken and observed, these things lead to harm and ill,"

     atha tumhe, kālāmā, pajaheyyāthā’ti,
     卡拉瑪眾！其時，汝等則應徹底放棄（十種惡法）。』
     abandon them.'

     iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
     如是語者，是緣此而說。」




     ‘Etha tumhe, kālāmā!
     （世尊接著說：）「『善來，卡拉瑪眾！
     "Come, Kalamas.

     mā anussavena,
     ❶ （汝等）勿信風俗──透過反覆廣告；
     Do not go upon what has been acquired by repeated hearing;

     mā paramparāya,
     ❷ 勿輕信傳統；
     nor upon tradition;

     mā itikirāya,
     ❸ 勿輕信聽聞；
     nor upon rumor;

     mā piṭakasampadānena,
     ❹ 勿信因與經教相合；
     nor upon what is in a scripture;

     mā takkahetu,
     ❺ 勿信基於推理──透過猜測；
     nor upon surmise;

     mā nayahetu,
     ❻ 勿信基於學術研究──透過公理；
     nor upon an axiom;

     mā ākāraparivitakkena,
     ❼ 勿信情況考慮周詳──似是而非；
     nor upon specious reasoning;

     mā diṭṭhinijjhānakkhantiyā,
     ❽ 勿信見解卓越──偏見投其所好；
     nor upon a bias toward a notion that has been pondered over;

     mā bhabbarūpatāya,
     ❾ 勿信形象權威；
     nor upon another's seeming ability;

     mā samaṇo no garū’ti.
     ❿ 勿信因此沙門，是我等祖師。』
     nor upon the consideration, 'The monk is our teacher.'


     Yadā tumhe, kālāmā, attanāva jāneyyātha –
     卡拉瑪眾！汝等若自己發現──
     Kalamas, when you yourselves know:

     ‘ime dhammā kusalā,
     『⓵ ～⓻ 此法是善，
     'These things are good;

     ime dhammā anavajjā,
     ⓼ 此法是無罪，
     these things are not blamable;

     ime dhammā viññuppasatthā,
     ⓽ 此法已被智者所稱讚，
     these things are praised by the wise;

     ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti,
     ⓾ 如果接受此法，能帶來利益與樂果！』
     undertaken and observed, these things lead to benefit and happiness,'

     atha tumhe, kālāmā, upasampajja vihareyyāthā”ti.
     卡拉瑪眾！其時，汝等則應具足安住（十種善法）！」
     enter on and abide in them.


     ☆ 十種善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 祥善、㈧ 無過、㈨ 聖智稱讚、㈩ 樂果。


     “Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
     （世尊問：）「卡拉瑪眾！汝等如何思惟耶？無貪起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?" —

     “Hitāya, bhante”.
     （卡拉瑪眾答：）「祥善者！為益。」
     "For his benefit, venerable sir." —


     “Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto
     （世尊再問：）「復次，卡拉瑪眾！由於彼無貪人士不被貪婪（妄想）所敗、心不為所捕──
     "Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed,


     neva pāṇaṃ hanati,
     既無害生命；
     this man does not take life,


     na adinnaṃ ādiyati,
     無不與取；
     does not steal,


     na paradāraṃ gacchati,
     無通他妻；
     does not commit adultery,


     na musā bhaṇati,
     不語虛誑；
     and does not tell lies;


     na parampi tathattāya samādapeti,
     亦無如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
     因此變成彼之長夜利益與樂果耶？」
     Will that be long for his benefit and happiness?" —

     “Evaṃ, bhante”.
     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     “Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe…
     （世尊三問：）「卡拉瑪眾！汝等如何思惟耶？無瞋起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?" —

     （卡拉瑪眾答：）「祥善者！為益。」
     "For his benefit, venerable sir." —


     （世尊四問：）「復次，卡拉瑪眾！由於彼無瞋人士不被瞋惡（過失）所敗、心不為所捕──
     "Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate,


     既無害生命；
     this man does not take life,


     無不與取；
     does not steal,


     無通他妻；
     does not commit adultery,


     不語虛誑；
     and does not tell lies;


     亦無如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     因此變成彼之長夜利益與樂果耶？」
     Will that be long for his benefit and happiness?" —

     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe…
     （世尊五問：）「卡拉瑪眾！汝等如何思惟耶？無痴起於人之內心，是為益耶？或為無益耶？」
     "What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?" —

     （卡拉瑪眾答：）「祥善者！為益。」
     "For his benefit, venerable sir." —


     （世尊六問：）「復次，卡拉瑪眾！由於彼無痴人士不被痴亂（蒙騙）所敗、心不為所捕──
     "Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion,


     既無害生命；
     this man does not take life,


     無不與取；
     does not steal,


     無通他妻；
     does not commit adultery,


     不語虛誑；
     and does not tell lies;


     亦無如是教唆他人（犯罪），
     he prompts another too, to do likewise.

     hitāya sukhāyā”ti.
     因此變成彼之長夜利益與樂果耶？」
     Will that be long for his benefit and happiness?" —

     “Evaṃ bhante”.
     （卡拉瑪眾答：）「祥善者！唯然！」
     "Yes, venerable sir."


     “Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
     （世尊七問：）「卡拉瑪眾！汝等如何思惟耶？此等之法是善耶？或不善耶？」
     "What do you think, Kalamas? Are these things good or bad?" —

     “Kusalā, bhante”.
     （卡拉瑪眾答：）「祥善者！是善。」
     "Good, venerable sir." —


     “Sāvajjā vā anavajjā vā”ti?
     （世尊八問：）「有罪耶？或無罪耶？」
     "Blamable or not blamable?" —

     “Anavajjā, bhante”.
     （卡拉瑪眾答：）「祥善者！是無罪。」
     "Not blamable, venerable sir." —


     “Viññugarahitā vā viññuppasatthā vā”ti?
     （世尊九問：）「已被智者之所譴責耶？或被智者之所稱讚耶？」
     "Censured or praised by the wise?" —

     “Viññuppasatthā, bhante”.
     （卡拉瑪眾答：）「祥善者！是已被智者之所稱讚者。」
     "Praised, venerable sir." —


     “Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī”ti?
     （世尊十問：）「如果接受（十種善法），能否帶來利益與樂果耶？或（汝等）對此如何（思惟）耶？」
     "Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you?" —

     “Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī”ti.
     （卡拉瑪眾答：）「祥善者！如果接受（十種善法），能帶來利益與樂果！對此，我等正如是（思惟）！」
     "Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here."



     “Iti kho, kālāmā, yaṃ taṃ avocumhā –
     （世尊總結說：）「卡拉瑪眾！是故，我語：
     "Therefore, did we say, Kalamas, what was said thus,

     ‘Etha tumhe, kālāmā!
     『「善來，卡拉瑪眾！
     'Come Kalamas.

     mā anussavena,
     ❶ （汝等）勿信風俗──透過反覆廣告；
     Do not go upon what has been acquired by repeated hearing;

     mā paramparāya,
     ❷ 勿輕信傳統；
     nor upon tradition;

     mā itikirāya,
     ❸ 勿輕信聽聞；
     nor upon rumor;

     mā piṭakasampadānena,
     ❹ 勿信因與經教相合；
     nor upon what is in a scripture;

     mā takkahetu,
     ❺ 勿信基於推理──透過猜測；
     nor upon surmise;

     mā nayahetu,
     ❻ 勿信基於學術研究──透過公理；
     nor upon an axiom;

     mā ākāraparivitakkena,
     ❼ 勿信情況考慮周詳──似是而非；
     nor upon specious reasoning;

     mā diṭṭhinijjhānakkhantiyā,
     ❽ 勿信見解卓越──偏見投其所好；
     nor upon a bias toward a notion that has been pondered over;

     mā bhabbarūpatāya,
     ❾ 勿信形象權威；
     nor upon another's seeming ability;

     mā samaṇo no garūti.
     ❿ 勿信因此沙門，是我等祖師。」
     nor upon the consideration, "The monk is our teacher."


     Yadā tumhe, kālāmā, attanāva jāneyyātha –
     卡拉瑪眾！汝等若自己發現──
     Kalamas, when you yourselves know:

     ime dhammā kusalā,
     「⓵ ～⓻ 此法是善，
     "These things are good;

     ime dhammā anavajjā,
     ⓼ 此法是無罪，
     these things are not blamable;

     ime dhammā viññuppasatthā,
     ⓽ 此法已被智者所稱讚，
     these things are praised by the wise;

     ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti,
     ⓾ 如果接受此法，能帶來利益與樂果！」
     undertaken and observed, these things lead to benefit and happiness,"

     atha tumhe, kālāmā, upasampajja vihareyyāthā’ti.
     卡拉瑪眾！其時，汝等則應具足安住（十種善法）！』
     enter on and abide in them.'

     iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
     如是語者，是緣此而說。」


     ☆ 四無量心 ➾ 慈無量心、悲無量心、喜無量心、捨無量心。
     ☆ 如實態度 ➾ 不斷發現 ➾ 遍滿無量心 ➾ 現法四安慰。

     Sa kho so [yo kho (ka.)], kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato [sato (ka.)]
     （世尊最後說：）「卡拉瑪眾！彼聖弟子，即如是，以正知、正念，離貪、離瞋、離痴──
     "The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful,


     mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,
     伴隨著慈心，遍滿一方而住；
     dwells, having pervaded, with the thought of amity, one quarter;

     tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya
     同第二方，同第三方，同第四方，如是，於上、下、四維、一切處、一切方；
     likewise the second; likewise the third; likewise the fourth; so above, below, and across;

     sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
     伴隨著慈心，（遍滿）一切世界、廣、大、無量，以無怨、無瞋之心遍滿而住。
     he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.


     Karuṇāsahagatena cetasā…pe…
     伴隨著悲心，遍滿一方而住；
     "He lives, having pervaded, with the thought of compassion, one quarter;

     同第二方，同第三方，同第四方，如是，於上、下、四維、一切處、一切方；
     likewise the second; likewise the third; likewise the fourth; so above, below, and across;

     伴隨著悲心，（遍滿）一切世界、廣、大、無量，以無怨、無瞋之心遍滿而住。
     he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice.


     muditāsahagatena cetasā…pe…
     伴隨著喜心，遍滿一方而住；
     "He lives, having pervaded, with the thought of gladness, one quarter;

     同第二方，同第三方，同第四方，如是，於上、下、四維、一切處、一切方；
     likewise the second; likewise the third; likewise the fourth; so above, below, and across;

     伴隨著喜心，（遍滿）一切世界、廣、大、無量，以無怨、無瞋之心遍滿而住。
     he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.


     upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,
     伴隨著捨心，遍滿一方而住；
     "He lives, having pervaded, with the thought of equanimity, one quarter;

     tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya
     同第二方，同第三方，同第四方，如是，於上、下、四維、一切處、一切方；
     likewise the second; likewise the third; likewise the fourth; so above, below, and across;

     sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
     伴隨著捨心，（遍滿）一切世界、廣、大、無量，以無怨、無瞋之心遍滿而住。
     he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.


     ☆ 現法四安慰 ➾ ⓵ 當生善趣、⓶ 現法樂住、⓷ 無苦之觸、⓸ 如實正見。

     Sa [sace (ka.)] kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
     卡拉瑪眾！彼聖弟子，如是心無怨憎，如是心無惱害，如是已令心無染，如是已令心純淨；
     "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

     Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
     彼於現法，得四種（生命）安慰：
     is one by whom four solaces are found here and now.


     ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko,
     （第一種，已證得五不還果：）『若有後世，又有善、惡業行之異熟果報，
     "'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill.

     athāhaṃ [ṭhānamahaṃ (sī. pī.), ṭhānametaṃ yenāhaṃ (syā. kaṃ.)] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti,
     那時──我於身壞、逝後、當往生善趣天世！』
     Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.'

     ayamassa paṭhamo assāso adhigato hoti.
     此即，彼所證得之第一種（生命）安慰。
     This is the first solace found by him.


     ‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,
     （第二種，已證得阿羅漢果：）『若無後世，又無善、惡業行之異熟果報，
     "'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill.

     athāhaṃ [idhāhaṃ (sī. syā. kaṃ. pī.)] diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ [sukhaṃ (sī.), sukhī (syā. kaṃ.)] attānaṃ pariharāmī’ti,
     那時──我於現法樂（住），當以（心）無怨憎、（心）無惱害、（心）無動轉，來守護自己！』
     Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.'

     ayamassa dutiyo assāso adhigato hoti.
     此即，彼所證得之第二種（生命）安慰。
     This is the second solace found by him.


     ‘Sace kho pana karoto karīyati pāpaṃ,
     （第三種，初果以上曾造惡：）『若有作惡（又有善、惡業行之異熟果報），
     "'Suppose evil (results) befall an evil-doer.

     na kho panāhaṃ kassaci pāpaṃ cetemi.
     然而──我將不再對任何人心懷惡意；
     I, however, think of doing evil to no one.

     Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti,
     當我不再造作惡業之時，何有苦觸之憶念耶？』
     Then, how can ill (results) affect me who do no evil deed?'

     ayamassa tatiyo assāso adhigato hoti.
     此即，彼所證得之第三種（生命）安慰。
     This is the third solace found by him.


     ‘Sace kho pana karoto na karīyati pāpaṃ,
     （第四種，初果以上未造惡：）『若無作惡（但有善、惡業行之異熟果報），
     "'Suppose evil (results) do not befall an evil-doer.

     athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti,
     那時──我於此二者（善、惡業行之異熟果報）內觀自身，得（法眼）淨！』
     Then I see myself purified in any case.'

     ayamassa catuttho assāso adhigato hoti.
     此即，彼所證得之第四種（生命）安慰。
     This is the fourth solace found by him.

     Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
     卡拉瑪眾！彼聖弟子，如是心無怨憎，如是心無惱害，如是已令心無染，如是已令心純淨；
     "The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

     Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
     彼於現法，得此四種（生命）安慰。」
     is one by whom, here and now, these four solaces are found."



     “Evametaṃ, bhagavā, evametaṃ, sugata!
     （卡拉瑪眾皈依說：）「世尊！此即如是，善逝！此即如是，
     "So it is, Blessed One. So it is, Sublime one.

     Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
     祥善者！彼聖弟子，如是心無怨憎，如是心無惱害，如是已令心無染，如是已令心純淨；
     The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

     Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
     彼於現法，得四種（生命）安慰：
     is one by whom, here and now, four solaces are found.


     ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,
     （第一種，已證得五不還果：）『若有後世，又有善、惡業行之異熟果報，
     "'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill.

     athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti,
     那時──我於身壞、逝後、當往生善趣天世！』
     Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.'

     ayamassa paṭhamo assāso adhigato hoti.
     此即，彼所證得之第一種（生命）安慰。
     This is the first solace found by him.


     “‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,
     （第二種，已證得阿羅漢果：）『若無後世，又無善、惡業行之異熟果報，
     "'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill.

     athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti,
     那時──我於現法樂（住），當以（心）無怨憎、（心）無惱害、（心）無動轉，來守護自己！』
     Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.'

     ayamassa dutiyo assāso adhigato hoti.
     此即，彼所證得之第二種（生命）安慰。
     This is the second solace found by him.


     “Sace kho pana karoto karīyati pāpaṃ,
     （第三種，初果以上曾造惡：）『若有作惡（又有善、惡業行之異熟果報），
     "'Suppose evil (results) befall an evil-doer.

     na kho panāhaṃ – kassaci pāpaṃ cetemi,
     然而──我將不再對任何人心懷惡意；
     I, however, think of doing evil to no one.

     akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti,
     當我不再造作惡業之時，何有苦觸之憶念耶？』
     Then, how can ill (results) affect me who do no evil deed?'

     ayamassa tatiyo assāso adhigato hoti.
     此即，彼所證得之第三種（生命）安慰。
     This is the third solace found by him.


     “‘Sace kho pana karoto na karīyati pāpaṃ,
     （第四種，初果以上未造惡：）『若無作惡（但有善、惡業行之異熟果報），
     "'Suppose evil (results) do not befall an evil-doer.

     athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti,
     那時──我於此二者（善、惡業行之異熟果報）內觀自身，得（法眼）淨！』
     Then I see myself purified in any case.'

     ayamassa catuttho assāso adhigato hoti.
     此即，彼所證得之第四種（生命）安慰。
     This is the fourth solace found by him.

     “Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
     祥善者！彼聖弟子，如是心無怨憎，如是心無惱害，如是已令心無染，如是已令心純淨；
     "The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

     Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
     彼於現法，得此四種（生命）安慰。
     is one by whom, here and now, these four solaces are found.


     ‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante,
     祥善者！妙哉！祥善者！妙哉！
     "Marvelous, venerable sir! Marvelous, venerable sir!

     seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,
     ➊ 祥善者！譬如扶起倒者；
     As if, venerable sir, a person were to turn face upward what is upside down,

     paṭicchannaṃ vā vivareyya,
     ➋ 如揭露覆者；
     or to uncover the concealed,

     mūḷhassa vā maggaṃ ācikkheyya,
     ➌ 如教迷者道；
     or to point the way to one who is lost

     andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantī’ti –
     ➍ 如暗中提舉燈火，令有眼者見色；
     or to carry a lamp in the darkness, thinking, 'Those who have eyes will see visible objects,'

     evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.
     如是，世尊亦以種種方便，顯示教法。
     so has the Dhamma been set forth in many ways by the Blessed One.

     Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.
     祥善者！我等皈依（佛陀）世尊，和（皈依佛陀）教法，以及（皈依佛陀）比丘僧伽；
     We, venerable sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the Community of Bhikkhus for refuge.

     Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
     請祥善者──世尊，垂念我等！因從今日起，（我等）已終身皈依為信士──優婆塞！」
     Venerable sir, may the Blessed One regard us as lay followers who have gone for refuge for life, from today."

     Pañcamaṃ.
     （卡拉瑪經 ～大品‧）第五（經終）
     The Instruction to the Kalamas: the Fifth.

     ～《增支部經典‧三集‧五十經篇之二‧大品‧Kesamuttisutta 卡拉瑪經》(AN 3.66)