《温馨提示：本文是古老的巴利语经文，经由美国大长老谭尼沙罗尊者译成英文，此乃一篇非常珍贵的经文。

佛陀在本经中教导人类应秉持独立思考态度、不盲从、不依赖、也不迷信权威、传统、传说、习惯、主观或大师的观点，应凭着良心作理性的判断，及仔细的求证，追寻真理。

佛陀针对昔日“卡拉玛人”的疑惑，以一系列反问方式而解说了《卡拉玛经》，“卡拉玛人”因无法判别各派宗教师所言真假，所以向佛陀请示。 故此，佛陀总结了十项准则，清晰导出不要任意立即相信、接受任何人、事、物，当中包括佛陀本身，否则就会成为知识的奴隶》

序

因缘际会，法不孤起，无缘不生，最近《知乎》佛教版块不断上演涉及南北传两大教法之真假课题，无论初次接触佛门，或者佛门“老司机”，各执一词，莫衷一是，究竟谁是谁非？

面对2018年将要结束，2019年即将来临，各门各派之部份行者、部份资历较深的行者、部份信徒、部份初次接触佛门的人，莫不对自心观念及教义充满自信，因此而矮化别人，抬高自己，更甚者恶言相向，泼妇骂街的天天大叫“大乘非佛说”，彷彿完全失控，思想言行完全违背佛陀所教之“舍离攀附之心”。

以上之极端分子，吓怕了社会上有心接触佛门的人，有心求觉之人究竟何去何从？

• 部份人彷佛视经文如“金科玉律”，更把释迦牟尼佛这个人崇拜化、神格化，把经文法律化般神圣不可抵触，盲目附和，彷佛經文如果教人“食砒霜”也必須照做似的。
• 部份人纠结于经文、文法、造句，整天就如“考古学家”把经文转来转去，无时无刻研究那一本经文是“伪经”，美其名说“寻根究柢”，倒不如说其人“执迷不悟”更加贴切，根本就是“迷信”。

中国有句古语：“尽信书不如无书、读千卷书不如行万里路”，部份人完全忘记佛陀时代根本不存在“南北传、大小乘”，有些人彷佛忘记修行意义，掉进经文上“矛盾沼泽”之中，泥足深陷，万劫不复。

有见及此，笔者尝试用南传的一篇经文作为分享，说不定南北两地的行者，可能因此而有所启发，共勉。

～轻心

选译自南传巴利英译《卡拉玛经》

美国旧金山圣地牙哥，谭尼沙罗尊者英译

乔正一中译于西元2008/6/1

我是这样听说的：

有一次，佛陀带领着许多比丘一起游行，来到了古印度拘萨罗国，并进驻该国的卡拉玛城市中心。城内的人民早已久仰佛陀盛名，便慕名蜂拥造访佛陀。他们见到了佛陀，向佛陀行过礼后，便恭敬的坐在一旁。

卡拉玛人的代表开口问佛陀：

“各家各派都对自己的教义老王卖瓜，自卖自夸，矮化别人，抬高自己。若跟他们的教义持不一样的看法，他们就会驳斥、轻蔑、卑视。佛陀啊，我们实在感到很迷惑，我们实在无法分辨这些人当中，谁说的是真话，谁的话是虚妄不实的？”

“卡拉玛人，你们会疑惑是应该的，在所疑之处生疑，在有惑之处起惑，都是正常的现象。”佛陀这么说。

“卡拉玛人，你们只要把握一项原则，那就是：

不可因为传说就信以为真；
不可因为是古老的传统就信以为真；
不可因为是正在流行的消息就信以为真；
不可因为是宗教经典或书本里的记载就信以为真；
不可因为符合罗辑就信以为真；
不可以为根据哲理就信以为真；
不可因为符合常识或外在的推测就信以为真；
不可因为符合自己的预设、见解、或观念就信以为真；
不可因为演说者的权威就信以为真；
不可因为『这个沙门是我的导师』就信以为真。”

佛陀接着说：

“卡拉玛人，当你们自己知道：
这些事是不好的，
这些事是有过失的，
这些事会受智者谴责的，
做这些事情会导致后患无穷，
当这些事被采用时会带来伤害及痛苦之时，
你们便应该舍弃或远离他们。
无论在任何时候，当你们很清楚知道这些事情是不善的、是错误的、会受智者谴责的、若接受或采取之后会带来损害、伤害、痛苦和烦恼时，那么你们便应该舍弃远离这些事情。”

“卡拉玛人，你们认为人类心中的贪欲、瞋怒、及愚痴，对人是有益的，或是无益的？”佛陀问。

“佛陀，都是无益的。”卡拉玛人回答。

“那么，卡拉玛人，如果此人被贪欲、或瞋怒、或愚痴所蒙蔽，因而做出杀人、偷窃、与他人之妻（夫）通奸、及说谎等行径，你们认为他（她）会不会因此招致长期的痛苦？”

卡拉玛人回答：“一定会！”

佛陀问：“卡拉玛人，那么你们认为以上的行径是善，或不善？”

“是不善的。”

“这些行为是有罪的？或无罪？”

“是有罪的。”

“这些行为会不会招致无穷的后患？产生无止尽的痛苦与烦恼？”

“一定会招致无穷的后患，一定会产生无止尽的痛苦与烦恼。”

佛陀说：

“卡拉玛人，所以我才会这么说：

不可因为传说就信以为真；
不可因为是古老的传统就信以为真；
不可因为是正在流行的消息就信以为真；
不可因为是宗教经典或书本里的记载就信以为真；
不可因为符合罗辑就信以为真；
不可以为根据哲理就信以为真；
不可因为符合常识或外在的推测就信以为真；
不可因为符合自己的预设、见解、或观念就信以为真；
不可因为演说者的权威就信以为真；
不可因为『这个沙门是我的导师』就信以为真。”

当你们自己知道：

“这些事是不好的，
这些事是有过失的，
这些事会受智者谴责的，
做这些事情会导致后患无穷，
当这些事被采用时会带来伤害及痛苦之时，
你们便应该舍弃或远离他们。
无论在任何时候，当你们很清楚知道这些事情是不善的、是错误的、会受智者谴责的、若接受或采取之后会带来损害、伤害、痛苦和烦恼时，那么你们便应该舍弃远离这些事情。”

佛陀又问：“卡拉玛人，如果人类心中没有贪欲、瞋怒、及愚痴，你们觉得对人是有益的，或是无益的？”

“佛陀，都是有益的。”

“那么，卡拉玛人，如果此人并未被贪欲、或瞋怒、或愚痴所蒙蔽，并没有做出杀人、偷窃、与他人之妻（夫）通奸、及说谎等行径，你们认为他（她）会不会因此获得恒久的平安与快乐？”

卡拉玛人回答：“一定会！”

佛陀问：“卡拉玛人，那么你们认为以上的行径是善，或不善？“

“是善的。”

“这些行为是有罪的？或无罪？”

“是无罪的。”

“这些行为会不会受到智者所称赞？”

“一定会受到智者所称赞。”

“卡拉玛人，同样的道理，当你们自己知道：

这些事是好的，
这些事是没有过失的，
这些事会受智者称赞的，
做这些事情不会导致后患无穷，
当这些事被采用时会带来平安及快乐时，
你们便应该努力奉行。
无论在任何时候，当你们很清楚知道这些事情是善的、是正确的、是有益的、会受智者称赞的、若接受或采取之后会带来名誉、成功、平安、快乐时，那么你们便应该努力奉行这些事情。”

“卡拉玛人，佛教的圣弟子们就是这样修行的，

他们离贪、离瞋，不愚痴。
时时刻刻保持正知、正念，
将内心慈爱之念徧满一方、二、三、四方世界。
将内心的悲悯徧满一方、二、三、四方世界。
将不嫉妒的欢喜之情徧满一方、二、三、四方世界。
将谦卑、无私与平等之心徧满一方、二、三、四方世界。
将如是慈、悲、喜、舍等四心横徧于全世界上下一切之处，
甚至整个宇宙，令广大、无量、无怨、无恼害之心、徧满而住。”

“卡拉玛人，我的学生若能做到以上的修行，

• 内心没有怨憎，
• 没有贪欲、
• 没有杂染，
• 清净圣洁，他（她）在今生中便能获致四种内心的平安与喜乐：

第一，他（她）会这么想：『我不确定这个世界上到底有没有轮回，有没有因果业报。但万一这些事情存在，那么我死后一定会生天，或出生在美好的地方。』
这就是他（她）今生的第一种内心的安乐。

第二，他（她）会这么想：『我不确定这个世界上到底有没有轮回，有没有因果业报。就算没有，那么虎死留皮，人死留名，至少我可以为自己、家人或亲友留下好的名声』
这就是他（她）今生的第二种内心的安乐。

第三，他（她）会这么想：『若作（恶）之人有恶报，那么我不对任何人怀有恶意，不造恶业，我将来一定不会遇到不幸。』
这就是他（她）今生的第三种内心的安乐。

第四，他（她）会这么想：『假设作恶之人没有恶报，那么至少我心安理得，无愧于天地，无负于他人』
这就是他（她）今生的第四种内心的安乐。”

卡拉玛人听完佛陀的启示以后，皆茅塞顿开，豁然开朗，内心涌起无法言喻的欢喜，他们齐声称赞佛陀：“真是了不起!真是伟大！佛陀的教导实在不可思议，犹如使迷路者找到了正途，在黑暗中崭露了曙光，在暗室中点燃油灯，令大家看清室内的各种东西，佛陀的教导亦是如此。佛陀啊，我们从今起愿皈依佛陀、佛法、皈依比丘僧伽，佛陀啊！请接受我们为忠实的在家弟子。”

～《卡拉玛经 Kalama Sutta 》取自南传巴利经藏《增支部 Avguttara nikaya 三集 65经》

轻心修行话

由此可见，释迦牟尼佛总结出“口传、传说、传统、正在流行的消息、宗教经典书本、逻辑、哲理、符合常识或外在的推测、预测、见解、观念、演说者的权威、我的导师”也未必为真。

（按：明显地内涵亦包括释迦牟尼佛本人，也未必为真）

无论在任何时候，很清楚知道这些事情，不善的、是错误的、不好的、有过失的、会受智者谴责的、会导致后患无穷、被采用时会带来伤害、痛苦、烦恼的，也应该舍弃或远离。

（按：包括佛教论坛，一切场合之之思想言行，有否涉及以上情况？）

如此一来，南传、北传，还可以着眼在什么吗？那就值得商榷。

笔者再看一段经文内容总结，一切疑团就会呼之欲出…..

“卡拉玛人，如果此人并未被贪欲、或瞋怒、或愚痴所蒙蔽……”

所做的是“好的、善的、是正确的、没有过失的、会受智者称赞的、不会导致后患无穷、被采用时会带来平安及快乐的，接受或采取之后会带来名誉、成功，便应该努力奉行”。

（按：包括佛教论坛，一切场合之之思想言行，有否符合以上情况？）

“卡拉玛人，佛教的圣弟子们就是这样修行的，

他们离贪、离瞋，不愚痴…..”

时时刻刻保持正知、正念，将内心慈爱、悲悯之念，不嫉妒的欢喜之情，谦卑、无私与平等心、慈、悲、喜、舍等四心横徧于全世界上下一切之处，甚至整个宇宙，令广大、无量、无怨、无恼害之心、徧满而住。”

……我的学生若能做到以上的修行，内心没有怨憎，没有贪欲、没有杂染、清净圣洁，他（她）在今生中便能获致四种内心的平安与喜乐。

（按：包括佛教论坛，一切场合之之思想言行，有否符合以上情况？）

亲爱的读者，以上的说话够启发未？阁下身边的言论是怎样呢？加油！

P.S 「大乘非佛说」？笔者今天就用「南传经典」破除这个迷信！违背以上内涵才不是“觉悟之说”！hahahahahaha…..

～轻心

《为什么有人在佛教板块收费回答问题？》

为什么有人在佛教板块收费回答问题？ – 道人心 http://madhyama-marga.com/hd/4765.html

Kalama Sutta

To the Kalamas

Translated from the Pali by

Thanissaro Bhikkhu

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.”

评论区

Handsome轻心 (作者)

由此可见，释迦牟尼佛总结出“口传、传说、传统、正在流行的消息、宗教经典书本、逻辑、哲理、符合常识或外在的推测、预测、见解、观念、演说者的权威、我的导师”也未必为真。

（按：明显地内涵亦包括释迦牟尼佛本人，也未必为真）

无论在任何时候，很清楚知道这些事情，不善的、是错误的、不好的、有过失的、会受智者谴责的、会导致后患无穷、被采用时会带来伤害、痛苦、烦恼的，也应该舍弃或远离。

（按：包括佛教论坛，一切场合之之思想言行，有否涉及以上情况？）

如此一来，南传、北传，还可以着眼在什么吗？那就值得商榷。

笔者再看一段经文内容总结，一切疑团就会呼之欲出…..

“卡拉玛人，如果此人并未被贪欲、或瞋怒、或愚痴所蒙蔽……”

所做的是“好的、善的、是正确的、没有过失的、会受智者称赞的、不会导致后患无穷、被采用时会带来平安及快乐的，接受或采取之后会带来名誉、成功，便应该努力奉行”。

（按：包括佛教论坛，一切场合之之思想言行，有否符合以上情况？）

“卡拉玛人，佛教的圣弟子们就是这样修行的，

他们离贪、离瞋，不愚痴…..”

时时刻刻保持正知、正念，将内心慈爱、悲悯之念，不嫉妒的欢喜之情，谦卑、无私与平等心、慈、悲、喜、舍等四心横徧于全世界上下一切之处，甚至整个宇宙，令广大、无量、无怨、无恼害之心、徧满而住。”

……我的学生若能做到以上的修行，内心没有怨憎，没有贪欲、没有杂染、清净圣洁，他（她）在今生中便能获致四种内心的平安与喜乐。

（按：包括佛教论坛，一切场合之之思想言行，有否符合以上情况？）

亲爱的读者，以上的说话够启发未？阁下身边的言论是怎样呢？加油！

Handsome轻心 (作者)

大乘非法说？笔看今天就用「南传经典」破除这个迷信！违背以上内涵才不是“觉悟之说”！hahahahahaha…..,,,,[捂嘴][捂嘴][捂嘴][捂嘴][捂嘴]

一蓑烟雨

关于四种内心的平安与喜乐。我查阅到佛陀还如此说道：
“一位圣者的弟子——如此心无敌意、心无恶意、清净无染——即时即地便得这四个保障。”

一位佛法修行人，与人交流观点、探讨真理时，也应时时谨记“心无敌意、心无恶意、清净无染”。

一方说“大乘非佛说”，一方说“南传自了汉”。因抵触了自心中的观点就开始对对方展开攻击，不断的证明“己方高明，对方愚蠢”，最后将探讨真理变为一场战争。

交流不是把对方当作敌人来战胜，而是借对方的观点，让自己看问题更加全面。不仅无必要攻击对方，还要感谢对方才对。

感恩大哥分享《卡拉玛经》的十项准则????，原来我们的思维有这么多陷阱，一不小心就会落入对自我观点的执着。

“时时刻刻保持正知、正念，将内心慈爱、悲悯之念，不嫉妒的欢喜之情，谦卑、无私与平等心、慈、悲、喜、舍等四心横徧于全世界上下一切之处，甚至整个宇宙，令广大、无量、无怨、无恼害之心、徧满而住。”感恩佛陀的教导????

Handsome轻心 (作者) 回复一蓑烟雨

四无量心，无量mahaa究竟是什么呢？可能有很多人都未知，他就是大乘所说之般若，我们不要揭穿，否则有很多南传的人要杀死我。[嘘][嘘][嘘][嘘][嘘][嘘][嘘]

禅123

是呀！都不知南北传之间有什么好争的。他们读几部经，摘取几段经文片段就开始互相贬低对方。有真修实炼的人绝对不会单单停留在经文上，只有亲身实证才知道事实原貌

禅123

其实如果他们真的想互相证伪，完全可以亲自修行来体验一翻真假，老是抱着经书找对方漏洞有什么意思。看经又不能看成佛，起码要知行合一，先从打打坐开始…

石上栢

确实是照妖镜！

很多大乘经典强调以信得入。信了如何如何，不信如何如何。

上座部经藏中，“法是被世尊善说的、直接可见的、即时的、请你来见的、能引导的、智者应该自己经验的。”

阿含经中，“见法得法，知法入法，度诸狐疑，不由他知，不因他度，於正法律，心得无畏”

Handsome轻心 (作者) 回复石上栢

《李小龙与卡拉马经的智慧》 – 道人心  http://madhyama-marga.com/wz/2408.html

东靖

真正的佛法~觉悟的方法，从来都是一个，是一不是二。

只不过人在达到这个一的过程中，切入点有所不一样而已。

但不管什么样的切入点，本身哪里分什么大跟小，本身就是人附加观念定义的。

好比把一条路叫小路，把一条路叫大路。本来同样都是路，这不是观点是什么？

至于叫什么路，人喜欢怎么叫就怎么叫。至于有什么样的观点，人想有什么观点，那只是观点。

如果作为一个常人，当然可以认同一个观点，不认同一个观点。但是如果作为一个懂修行人，动不动就叫嚣着，“那个路不是觉悟路，大乘非佛说”等等，那就是有极大的问题存在。为何此说？

一个路是什么样的路，一个传或乘（比如南、北、大、小）是不是佛说？你得要走在这条路上。

如果你走过了走不通，你或许可以说，“走这条路，我通不了觉醒”。

但是请注意，即使是这样，这也仅仅只是你个人的体验，你最多只能说，这条路不适合我走。因为你走不通的路，并不代表大众别人，跟你一样走不通。

因此，非常清楚的明白，南传是不是佛说？北传是不是佛说？南传是不是通向觉醒？北传是不是通向觉醒？大乘是不是佛说？小乘是不是佛说？

这是由无数正走在，相应的路上的人，达成一个共识才能大致上有一个共同认识结论的。不是由哪一个人说了算，更不是由哪个、走一条内心充满贪嗔痴路的人说了算！

佛陀是觉醒了的人，佛法是已经觉醒的人指的方法（路径）。

所以说呀，乔装学佛人，请你不要再伪装学什么佛了，因为伪装是没有用的，根本欺骗不了任何人。

要知道，乔装也是要水平的，起码要装得像那么回事。如果，乔装成一天晚执着自己的观点，无知的大肆宣扬什么，“大乘非佛说”，“北传非佛说”，“这个不顺眼，那个看不惯”。这不是把他满心脑的贪嗔痴，摆放到天下人面前是什么呢？这不是明白告诉天下人，我根本就不懂不是修行人，又是什么呢？

乔装学佛人哪，全世界本来没有任何人对你有兴趣，只因为大众是无辜的。所以千万不要再用你的无知，毒害天下任何人哪！

小花花就是我呀

不可因为传说就信以为真；

不可因为是古老的传统就信以为真；

不可因为是正在流行的消息就信以为真；

不可因为是宗教经典或书本里的记载就信以为真；

不可因为符合逻辑就信以为真；

不可以为根据哲理就信以为真；

不可因为符合常识或外在的推测就信以为真；

不可因为符合自己的预设、见解、或观念就信以为真；

不可因为演说者的权威就信以为真；

不可因为“这个沙门是我的导师”就信以为真。

感谢分享

小花花就是我呀

真有修为的，都在身体力行地实践佛法、化导众生。何时见过佛、菩萨们唾沫横飞争论不休？何时见过高僧大德们抬高自己贬低他人？即使佛陀在世时，面对其它教派的挑衅与污蔑，也从未如此。

谈经论道 是一种友好和平的探讨，为在觉悟；纠缠扯皮 正与求觉背道而驰，更无关佛法。

达林

极其赞同。求觉兀自行，何来计高低。大小南北叫，明人笑嘻嘻。

默法湿

北传阿含中与卡拉马经对应的伽蓝经倒是把其中的”十不信”删了个干净，而阿含还被所谓大乘束之高阁千多年。。。