Preface
The instruction of the Kalamas (Kalama Sutta) is justly
famous for its encouragement of free inquiry; the spirit of the Sutta signifies
a teaching that is exempt from fanaticism, bigotry, dogmatism, and intolerance.
The reasonableness of the Dhamma, the Buddha's teaching, is chiefly
evident in its welcoming careful examination at all stages of the path to
enlightenment.
Indeed the whole course of training for wisdom culminating in the
purity of the consummate one (the Arahat)
is intimately bound up with examination and analysis of things internal: the
eye and visible objects, the ear and sounds, the nose and smells, the tongue
and tastes, the body and tactile impressions, the mind and ideas.
Thus since all phenomena have to be correctly understood in the
field of Dhamma, insight is operative throughout. In this Sutta it is
active in rejecting the bad and adopting the good way; in the extracts given
below in clarifying the basis of knowledge of conditionality and Arhatship. Here it
may be mentioned that the methods of examination in the Kalama Sutta and
in the extracts cited here, have sprung from the knowledge of things as they
are and that the tenor of these methods are implied in all straight thinking.
Further, as penetration and comprehension, the constituents of
wisdom are the result of such thinking, the place of critical examination and
analysis in the development of right vision is obvious. Where is the wisdom or
vision that can descend, all of a sudden, untouched and uninfluenced by a
critical thought?
The Kalama Sutta, which sets forth the
principles that should be followed by a seeker of truth, and which contains a
standard things are judged by, belongs to a framework of the Dhamma; the
four solaces taught in the Sutta point out the
extent to which the Buddha permits suspense of judgment in matters beyond
normal cognition. The solaces show that the reason for a virtuous life does not
necessarily depend on belief in rebirth or retribution, but on mental
well-being acquired through the overcoming of greed, hate, and delusion.
Supplementary
Texts
"Friend Savittha, apart from faith, apart
from liking, apart from what has been acquired by repeated hearing, apart from
specious reasoning, and from a bias towards a notion that has been pondered
over, I know this, I see this: 'Decay and death are due to birth.'"
"Here a Bhikkhu, having seen an object with the eye,
knows when greed, hate, and delusion are within, 'Greed, hate, and delusion are
in me'; he knows when greed, hate, and delusion are not within, 'Greed, hate,
and delusion are not in me.' Bhikkhus, have these things to be experienced
through faith, liking, what has been acquired by repeated hearing, specious
reasoning, or a bias towards a notion that has been pondered over?" "No, venerable sir."
"Bhikkhus, this even is the way by which a Bhikkhu, apart
from faith, liking, what has been acquired by repeated hearing, specious
reasoning, or a bias towards a notion that has been pondered over, declares
realization of knowledge thus: I know that birth has been exhausted, the
celibate life has been lived, what must be done has been done and there is no
more of this to come."
The Kalamas of Kesaputta go to see the Buddha
1. I heard thus. 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.
The Kalamas who were inhabitants of Kesaputta:
"Reverend Gotama, the monk, the son of the Sakyans, has, while wandering
in the Kosala country, entered Kesaputta. The good repute of the Reverend
Gotama has been spread in this way: Indeed, the Blessed One is thus consummate,
fully enlightened, endowed with knowledge and practice, sublime, knower of the
worlds, peerless, guide of tameable men, teacher of divine and human beings,
which he by himself has through direct knowledge understood clearly. 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. Seeing such consummate ones is
good indeed."
2. Then the Kalamas who were inhabitants of
Kesaputta went to where the Blessed One was. On arriving there some paid homage
to him and sat down on one side; some exchanged greetings with him and after
the ending of cordial memorable talk, sat down on one side; some saluted him
raising their joined palms and sat down on one side; some announced their name
and family and sat down on one side; some without speaking, sat down on one
side.
The Kalamas of Kesaputta ask for guidance from the Buddha
3. The Kalamas who were inhabitants of Kesaputta
sitting on one side said to the Blessed One: "There are some monks and
Brahmins, venerable sir, who visit Kesaputta. They expound and explain only
their own doctrines; the doctrines of others they despise, revile, and pull to
pieces. Some other monks and Brahmins too, venerable sir, come to Kesaputta.
They also expound and explain only their own doctrines; the doctrines of others
they despise, revile, and pull to pieces. Venerable sir, there is doubt; there
is uncertainty in us concerning them. Which of these reverend monks and
Brahmins spoke the truth and which falsehood?"
The criterion for rejection
4. "It is proper for you, Kalamas, to
doubt, to be uncertain; uncertainty has arisen in you about what is doubtful.
Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor
upon tradition; nor upon rumour; 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 bad; these things are blameable; these
things are censured by the wise; undertaken and observed, these things lead to
harm and ill,' abandon them. (Greed, hate, and delusion)
5. "What do you think, Kalamas? Does greed
appear in a man for his benefit or harm?" "For his harm, venerable
sir."
"Kalamas, being given to greed, and being
overwhelmed and vanquished mentally by greed, this man takes life, steals,
commits adultery, and tells lies; he prompts another too, to do likewise.
Will that be long for his harm and
ill?" "Yes, venerable
sir."
6. "What do you think, Kalamas? Does hate
appear in a man for his benefit or harm?" "For his harm, venerable sir."
"Kalamas, being given to hate, and being
overwhelmed and vanquished mentally by hate, this man takes life, steals,
commits adultery, and tells lies; he prompts another too, to do likewise.
Will that be long for his harm and ill?"
"Yes, venerable sir."
7. "What do you think, Kalamas? Does
delusion appear in a man for his benefit or harm?" "For his harm,
venerable sir."
"Kalamas, being given to delusion,
and being overwhelmed and vanquished mentally by delusion, this man takes life,
steals, commits adultery, and tells lies; he prompts another too, to do
likewise.
Will that be long for his harm and
ill?" "Yes, venerable
sir."
8. "What do you think, Kalamas? Are these
things good or bad?"
"Bad, venerable sir"
"Blamable or not blamable?" "Blamable, venerable
sir."
"Censured or praised by the
wise?" "Censured,
venerable sir."
"Undertaken and observed, do these things
lead to harm and ill, or not? Or how does it strike you?" "Undertaken
and observed, these things lead to harm and ill. Thus it strikes us here."
9. "Therefore, did we say, Kalamas, what
was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated
hearing; nor upon tradition; nor upon rumour; 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 bad; these things are
blameable; these things are censured by the wise; undertaken and observed, these
things lead to harm and ill," abandon them.'
The criterion for acceptance
10. "Come, Kalamas. Do not go upon what has
been acquired by repeated hearing; nor upon tradition; nor upon rumour; 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 blameable; these things are praised by the wise; undertaken and
observed, these things lead to benefit and happiness,' enter on and abide in
them.
Absence of greed, hate, and delusion
11. "What do you think, Kalamas? Does
absence of greed appear in a man for his benefit or harm?" "For his benefit, venerable
sir."
"Kalamas, being not given to greed, and
being not overwhelmed and not vanquished mentally by greed, this man does not
take life, does not steal, does not commit adultery, and does not tell lies; he
prompts another too, to do likewise.
Will that be long for his benefit and
happiness?" "Yes,
venerable sir."
12. "What do you think, Kalamas? Does
absence of hate appear in a man for his benefit or harm?" "For his benefit, venerable
sir."
"Kalamas, being not given to hate, and
being not overwhelmed and not vanquished mentally by hate, this man does not
take life, does not steal, does not commit adultery, and does not tell lies; he
prompts another too, to do likewise.
Will that be long for his benefit and
happiness?" "Yes,
venerable sir."
13. "What do you think, Kalamas? Does
absence of delusion appear in a man for his benefit or harm?" "For his benefit, venerable
sir."
"Kalamas, being not given to delusion, and
being not overwhelmed and not vanquished mentally by delusion, this man does
not take life, does not steal, does not commit adultery, and does not tell
lies; he prompts another too, to do likewise.
Will that be long for his benefit and
happiness?" "Yes,
venerable sir."
14. "What do you think, Kalamas? Are these
things good or bad?"
"Good, venerable sir."
"Blamable or not blamable?" "Not blamable, venerable sir."
"Censured or praised by the
wise?" "Praised,
venerable sir."
"Undertaken and observed, do these things
lead to benefit and happiness, or not? Or how does it strike you?"
"Undertaken and observed, these things lead
to benefit and happiness. Thus it strikes us here."
15. "Therefore, did we say, Kalamas, what
was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated
hearing; nor upon tradition; nor upon rumour; 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 bad; these things are
blamable; these things are censured by the wise; undertaken and observed, these
things lead to harm and ill," abandon them.'
The Four Exalted Dwellings
16. "The disciple of the Noble Ones,
Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded,
clearly comprehending and mindful, dwells, having pervaded, with the thought of
amity, one quarter; likewise the second; likewise the third; likewise the
fourth; so above, below, and across; 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.
"He lives, having pervaded, with the
thought of compassion, one quarter; likewise the second; likewise the third;
likewise the fourth; so above, below, and across; 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.
"He lives, having pervaded, with the
thought of gladness, one quarter; likewise the second; likewise the third;
likewise the fourth; so above, below, and across; 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.
"He lives, having pervaded, with the
thought of equanimity, one quarter; likewise the second; likewise the third;
likewise the fourth; so above, below, and across; 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.
The Four Solaces
17. "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, is one by whom four solaces are found
here and now.
"'Suppose there is a hereafter and there is
a fruit, result, of deeds done well or ill. 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.' This is the first solace found by him.
"'Suppose there is no hereafter and there
is no fruit, no result, of deeds done well or ill. Yet in this world, here and
now, free from hatred, free from malice, safe and sound, and happy, I keep
myself.' This is the second solace found by him.
"'Suppose evil (results) befall an
evil-doer. I, however, think of doing evil to no one. Then, how can ill
(results) affect me who do no evil deed?' This is the third solace found by
him.
"'Suppose evil (results) do not befall an
evil-doer. Then I see myself purified in any case.' This is the fourth solace
found by him.
"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, is one by whom, here and now, these four solaces are
found."
"So it is, Blessed One. So it is, Sublime
one. 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, is one by whom, here and now, four solaces are found.
"'Suppose there is a hereafter and there is
a fruit, result, of deeds done well or ill. 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.' This is the first solace found by him.
"'Suppose there is no hereafter and there
is no fruit, no result, of deeds done well or ill. Yet in this world, here and
now, free from hatred, free from malice, safe and sound, and happy, I keep
myself.' This is the second solace found by him.
"'Suppose evil (results) befall an
evil-doer. I, however, think of doing evil to no one. Then, how can ill
(results) affect me who do no evil deed?' This is the third solace found by
him.
"'Suppose evil (results) do not befall an
evil-doer. Then I see myself purified in any case.' This is the fourth solace
found by him.
"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, is one by whom, here and now, these four
solaces are found.
"Marvellous, venerable sir! Marvellous,
venerable sir! As if, venerable sir, a person were to turn face upwards what is
upside down, or to uncover the concealed, or to point the way to one who is
lost or to carry a lamp in the darkness, thinking, 'Those who have eyes will
see visible objects,' so has the Dhamma been set forth in many ways by
the Blessed One. We, venerable sir, go to the Blessed One for refuge, to the Dhamma
for refuge, and to the Community of Bhikkhus for refuge. Venerable sir, may the
Blessed One regard us as lay followers who have gone for refuge for life, from
today."