To my knowledge, this is the latest collection of partial translations of the Kalama Sutta (AN 3.65). I have included 15 translations, plus I have done my own. I also have given you the Pali original in Roman script.
This discourse deals with the people in the city of Kalama. They were filled with doubt, for every religious teacher that visited them taught something different. And they contradicted one another. Who were they supposed to believe? And how were they to know what was true? This is the Buddha’s answer.
This sutta is considered one of the most important in showing that the Buddha did not encourage blind faith. Soma Thera called it “The Buddha’s Charter of Free Inquiry.” The Buddha didn’t want people to accept what he said just because he said it. He wanted people to test it and see if his teachings match up with reality. He wanted people to do the experiment and then judge the teaching by the real-world results.
Bhikkhu Bodhi has an article entitled A Look at the Kalama Sutta that is worth reading.
The Pali Original
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha. [Variant: samādinnā → samādiṇṇā (mr)]
The Sixteen Translations
Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ But when, Kālāmas, you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them. 
So in this case, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical deduction, 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. 
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 toward a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ when you yourselves know: ‘These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,’ abandon them. 
Do not go by reports (repeated hearing), by legends, by traditions, by rumours, by scriptures, by surmise, conjecture and axioms, by inference and analogies, by agreement through pondering views, by specious reasoning or bias toward a notion because it has been pondered over, by another’s seeming ability, or by the thought, ‘This monk (contemplative) is our teacher.’ “However, Kalamas, when you yourselves know: ‘Such and such things are unskilful (bad); blameworthy; criticized by the wise; and if adopted and carried out lead to harm and ill and suffering,’ you need to abandon them. 
Do not accept anything on mere hearsay. Do not accept anything by mere tradition. Do not accept anything on account of rumours. Do not accept anything just because it accords with your scriptures. Do not accept anything by mere supposition. Do not accept anything by mere inference. Do not accept anything by merely considering the appearances. Do not accept anything merely because it agrees with your preconceived notions. Do not accept anything merely because it seems acceptable. Do not accept anything thinking that the ascetic is respected by us. But when you know for yourselves – these things are immoral, these things are blameworthy, these things are censured by the wise, these things, when performed and undertaken, conduce to ruin and sorrow – then reject them. When you know for yourselves – these things are moral, these things are blameless, these things are praised by the wise, these things, when performed and undertaken, conduce to well-being and happiness – then live and act accordingly. 
Now, look you Kalamas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘this is our teacher.’ But, O Kalamas, when you know for yourselves that certain things are unwholesome, and wrong, and bad, then give them up… And when you know for yourselves that certain things are wholesome and good, then accept them and follow them. 
Come Kālāmas: Do not go by tradition [aural tradition]. Do not go by lineage [received wisdom]. Do not go by hearsay. Do not go by scriptural authority. Do not go by pure reason [logic]. Do not go by inference (and deduction). Do not go by reasoned thought [by specious reasoning]. Do not go by acceptance of [being convinced of] a view after pondering on it. Do not go by (another‘s) seeming ability.) Do not go by the thought, ― This recluse [holy man] is our teacher [―This recluse is respected by us]. When you know for yourselves, Kālāmas, these things are unwholesome. These things are blamable. These things are censured by the wise. These things, fully undertaken for oneself, bring about harm and suffering.‘ —Then Kālāmas, you should abandon them. 
Here Kalamas: don’t use revelation, don’t use lineage, don’t use quotations, don’t use tradition; don’t use speculation, don’t use inference, don’t use signs, don’t use understanding based on views, don’t uncritically accept what seems likely; don’t use respect for a toiler. When you know for yourselves, these things are unskilful, offensive, criticised by the wise, these things undertaken and accomplished result in harm and misery, then you should abandon them. 
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. 
Kālāmas, do not go by hearsay. Do not go by tradition. Do not go by what seems appropriate. Do not go by scriptural authority. Do not go by thought. Do not go by inference. Do not go by logic. Do not go by personal preference. Do not go by a teacher‘s semblance of competence. Do not go by the thought ‘This contemplative is our teacher.’ Instead, Kālāmas, when you know for yourself, ‘These phenomena are unwholesome, blameworthy, condemned by the wise; when committed to, they lead to harm and suffering,’ then abandon them. 
F. L. Woodward:
Now look you, Kalamas. Be ye not misled by report or tradition or hearsay. Be not misled by proficiency in the collections, nor by mere logic or inference, nor after considering reasons, nor after reflection on and approval of some theory, nor because it fits becoming, nor out of respect for a ecluse (who holds it). But, Kalamas, when you know for yourselves: These things are unprofitable, theses things are blameworthy, theses things are censured by the intelligent; these things, when preformed and undertaken, conduce to loss and sorrow, – then indeed do ye reject them, Kalamas. 
Kalamas, you should not go along with something because of what you have been told, because of authority, because of tradition, because of accordance with scripture, on the grounds of reason, on the groubds of logic, because of analytical thought, because of abstract theoretical pondering, because of the appearance of the speaker, or because some ascetic is your teacher. When you know for yourselves that particular qualities are unwholesome, blameworthy, censured by the wise, and lead to harm and suffering when taken on and pursued, then you should give them up, Kalamas. 
Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them. 
Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure logic; do not go by a view that seems rational; do not go by reflecting on mere appearances; do not go along with a considered view because you agree with it; do not go along on the grounds that the person is competent; do not go along (thinking ) ‘because the recluse is our teacher.’ Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them.” 
Come, O Kalamas, don’t accept anything from mere hearsay, or from what you have been told, or because it is mentioned in sacred teachings, or because of logic merely, or because of its method, or in consideration of plausible reasoning, or by tolerating views based on speculation, or because of its appearance of possibility and because “our teacher is venerable”. But when you, Kalamas, realize by yourselves that views are unwholesome, faulty, censored by the wise and that they lead yo harm and misery when practiced and observed, then, Kalamas, you should reject them. 
Jay N. Forrest:
Come, Kālāmas. Do not go by what you have been told, by tradition, by common opinion, by a collection of scripture, by doubtful reasoning, by a method of reasoning, by consideration of external appearance, by a view one prefers after reflection, by the appearance of competence [of the teacher], and do not think ‘The Śramaṇa is our respected teacher.’ But when you know for yourselves: ‘These things are unwholesome, blameworthy, criticized by the wise, and when you undertake them, they lead to harm and suffering’, then you should give them up. 
Note on takkahetu
I find it interesting the way takkahetu is translated. It is the combination of takka meaning “doubt; a doubtful view” and hetu meaning “cause, reason, or condition” (PTS Pali English Dictionary). Did the Buddha really mean that we shouldn’t go “by logical reasoning” (Bodhi)? Isn’t what he is doing in this discourse logical reasoning? Of course it is.
Now it is true that the Buddha is saying that the ultimate judge of a teaching is in its actual results. But we arrive at this conclusion through logical reasoning. This is why I translated it, “Do not go… by doubtful reasoning.” Remember takkahetu is two words, takka meaning “doubtful” and hetu meaning “reason.”
1. Bhikkhu Bodhi, “Kesaputtiya.” Sutta Central. 2012.
2. Thanissaro Bhikkhu, Kalama Sutta. Access to Insight (BCBS Edition), 30 November 2013
3. Soma Thera, “Kalama Sutta.” Access to Insight (BCBS Edition), 30 November 2013
4. Alfred Bloom, Kalama Sutta. Shin Dharma Net.
5. Narada Mahathera. The Buddha and His Teachings. 4th ed. Kuala Lumpur: Buddhist Missionary Society, 1988, 284-85. http://oaks.nvg.org/kalama.html
6. Anguttara-nikaya, ed. Devamitta Thera (Colombo, 1929) as quoted in What the Buddha Taught by Walpola Rahula, 2-3.
7. Piya Tan, Kesaputtiya Sutta. dharmadana.org, 2011.
8. Jayarava, Talking to the Kālāmas, Jayarava.org, Feb 2011.
9. Bhikkhu Sujato, With the Kālāmas of Kesamutta. Sutta Central. 2018.
10. Suddhāso Bhikkhu, The Discourse to the People of Kālāma. Sutta Central. 2017.
11. F. L. Woodward, The Book of the Gradual Sayings (Anguttara-Nikaya) or More-Numbered Suttas, vol. 1. 171-172.
12. Rupert Gethin. Sayings of the Buddha. Oxford University Press, 2008. Page 252.
13. 3. Anonymous Autodidact. Kesamutti [aka Kālāmā] Sutta. Buddha Vacana.
14. Anonymous. The Kalama Sutra. Buddhism.org. Orginal source is unknown.
15. David Maurice. The Lion’s Roar. The Citadel Press, 1967. Page 61.
16. Jay N. Forrest. Kalama Sutta, Version 1.0. JayForrest.org. 2022.