葛拉瑪經Kalama Sutta
佛陀對葛拉瑪人的開示To the Kalamas
其中有一段佛陀對葛拉瑪人的開示：（中英文版）
不可只因它是口傳已久，就信以為真。
不可只因它是奉行已久，就信以為真。
不可只因它是道聽塗說，就信以為真。
不可只因它是載諸典籍，就信以為真。
不可只因它是符合我見，就信以為真。
不可只因它是符合哲理，就信以為真。
不可只因它是順乎我思，就信以為真。
不可只因它是合我理論，就信以為真。
不可只因說者看來可信，就信以為真。
不可只因它是導師所說，就信以為真。
這段話時常在網路上流傳，但為避免斷章斷義，特摘錄全文，讓大家明白為何佛陀會如此說。
前因1：
...我們去拜訪這樣可敬的人會得大利益。於是葛拉瑪人結伴同行一起前去拜訪世尊。...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？」
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）」
「葛拉瑪人！你們聽著：
01. 不可因為「常常聽人這麼傳說」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「符合於類比的推論」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。）
附註:
葛拉瑪人！
每當你親身體驗到：
這些是不善、有害的、為智者所斥、遵行後得到無益或痛苦的，
就要棄捨這些。
葛拉瑪人！
每當你親身體驗到：
這些是善的、無害的、為智者所讚、遵行後得到有益或快樂的，
就要實行這些。
...It is good to see such a worthy one. So the Kalamas of Kesaputta went to the Blessed One....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, byanalogies, 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.
接續全文2:
接著世尊這麼說道：
「葛拉瑪人！你們認為怎樣？一個人內心生起貪欲，這是有益還是有害的呢？」
「世尊！這是有害的。」
「葛拉瑪人！一個心存貪欲的人，被貪欲征服及纏擾，因而作出殺生、偷盜、「是的，世尊！」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？」
「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。」
「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！」
「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。」
「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！」
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。」
「是錯還是對呢？」
「世尊啊！這是錯的。」
「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。」
「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」
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「常常聽人這麼傳說」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「符合於類比的推論」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。）
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採信之後會帶來損害和苦惱’，那麼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。
"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.
葛拉瑪人！聽著！
01. 不可因為「常常聽人這麼傳說」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「符合於類比的推論」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。）
葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者採信之後會帶來利益和快樂。’那麼你就應當採信它們。」
"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"
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欲，這是有益還是有害的呢？」
"For welfare, lord."
「世尊！是有益的。」
"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."
「葛拉瑪人！一個不貪欲的人，內心不被貪欲征服及纏擾，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？」
"Yes, lord."
「是的，世尊！」
"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"
「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？」
"For welfare, lord."
「世尊！是有益的。」
"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."
「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？」
"Yes, lord."
「是的，世尊！」
"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"
「葛拉瑪人，你們認為怎樣，一個人的內心不生起愚癡，這是有益還是有害的呢？」
"For welfare, lord."
「世尊！是有益的。」
"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."
「葛拉瑪人！一個不愚癡的人，內心不被愚癡征服及纏擾，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？」
"Yes, lord."
「是的，世尊！」
"So what do you think, Kalamas: Are these qualities skillful or unskillful?"
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？」
"Skillful, lord."
「世尊啊！是好的。」
"Blameworthy or blameless?"
「是錯還是對呢？」
"Blameless, lord."
「世尊啊！這是對的。」
"Criticized by the wise or praised by the wise?"
「是受智者所譴責還是受智者所讚揚呢？」
"Praised by the wise, lord."
「世尊啊！這是受智者所讚揚的。」
"When adopted & carried out, do they lead to welfare & to happiness, or not?"
「會帶來損害苦惱還是不會帶來損害苦惱呢？」
"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."
「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」
"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.
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「常常聽人這麼傳說」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「符合於類比的推論」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。）
葛拉瑪人！當你自己確切知道：‘某些事物是好的、對的、受智者讚揚的或者採信之後會帶來利益和快樂。’那麼你就應當採信它們。』」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。
"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.
「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，祂精勤正知地將『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。」
"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.
「祂精勤正知地將『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 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.
「祂精勤正知地將『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 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.
「祂精勤正知地將『捨無量心』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『捨無量心』，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 — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
「葛拉瑪人啊！世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到四種自信自証。
"'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.
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。』這是祂所得到的第一種自信自証。
"'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.
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。』這是祂所得到的第二種自信自証。
"'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.
3. 『如果我造作了惡業，那麼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？』這是祂所得到的第三種自信自証。
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
4. 『如果我沒有造作惡業，那麼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。』這是祂所得到的第四種自信自証。
"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."
葛拉瑪人啊！世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到這四種自信自証。」
"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:
「正是如此，世尊！正是如此，善逝！【註2】世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到四種自信自証。」
"'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.
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。』這是祂所得到的第一種自信自証。
"'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.
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。』這是祂所得到的第二種自信自証。
"'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.
3. 『如果我造作了惡業，那麼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？』這是祂所得到的第三種自信自証。
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.
4. 『如果我沒有造作惡業，那麼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。』這是祂所得到的第四種自信自証。
"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.
世尊的聖弟子因為祂的內心沒有憤恨、沒有瞋恚、沒有污染，內心清淨，祂現前當下就能得到這四種自信自証。
"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."
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！簡直就彷彿能把顛倒了的東西翻轉過來；彷彿能把隱蔽不見的東西變現出來；彷彿能為迷路的人指出正道來；又彷彿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！」
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, byanalogies, 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.
英譯者說明：
雖然這一部經時常被說成是佛陀基於相對的是非善惡這種世俗的價值觀而說的方便法，但是本經實際上闡明了某些更精確的深義。
傳統，不只因為他們是傳統，就必須被遵奉。報告（像是歷史記錄或新聞），不只因為它們的來源似乎可靠就必須去接受。個人的偏見，不只因為它們似乎合乎邏輯或者合於情理就必須去認同。相反的，任何的觀點或信念都一定要由它付諸實踐之後產生的結果，是好是壞或是有益是無益等來加以勘驗；而且對於那些結果的判讀，為了避免由「個人偏見」及「理解能力有限」而造成判讀錯誤的可能性，就必須更進一步藉由明智者的經驗來加以檢測。以正確的方式詢問與測試某一觀點及信念的能力叫做正確的專注（正定）。辨識並且選擇明智者為善知識的能力叫做選擇善知識。依照《小部．如是語經 16-17》, 這些能力個個都是達到修行目標最重要的內在或外在的因素。
關於如何在修行中測試某一信念之更進一步的說明，請參見：《中部 61經》、《中部95經》、《增支部7．80經》及《增支部8．53經》。而關於如何判斷一個人是否為明智者之更進一步的說，請參見：《中部110經》、《增支部 4．192經》和《增支部 8．54經》。
Translator's note: Although this discourse is often cited as the Buddha's carte blanche for following one's own sense of right and wrong, it actually says something much more rigorous than that. Traditions are not to be followed simply because they are traditions. Reports (such as historical accounts or news) are not to be followed simply because the source seems reliable. One's own preferences are not to be followed simply because they seem logical or resonate with one's feelings. Instead, any view or belief must be tested by the results it yields when put into practice; and — to guard against the possibility of any bias or limitations in one's understanding of those results — they must further be checked against the experience of people who are wise. The ability to question and test one's beliefs in an appropriate way is called appropriate attention. The ability to recognize and chose wise people as mentors is called having admirable friends. According to Iti 16-17, these are, respectively, the most important internal and external factors for attaining the goal of the practice. For further thoughts on how to test a belief in practice, see MN 61, MN 95, AN 7.80, andAN 8.53. For thoughts on how to judge whether another person is wise, see MN 110,AN 4.192, and AN 8.54.
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