Translated from the Pali by Soma Thera
FOR FREE DISTRIBUTION ONLY
by arrangement with the Buddhist Publication Society
The text of the sutta, along with notes and commentary, may be found in Kalama Sutta: The Buddha's Charter of Free Inquiry, translated by Soma Thera, The Wheel Publication No. 8, (Kandy: Buddhist Publication Society, 1981). An electronic edition of this book is available via DharmaNet in the the file WHEEL008.ZIP.
[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 Sakiyans,
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 tamable 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 rumor; 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.
[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 rumor; 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 criterion for acceptance]
10. "Come, Kalamas. 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 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
blamable; 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 rumor; 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.' (Return to Previous)
[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 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."
"Marvelous, venerable sir! Marvelous, 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."
[end]