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DISCOURSE OF THE BUDDHA

In most religions, the authority of God or a prophet, as revealed in scripture and interpreted by religious institutions, is the arbiter of what is true.

Buddhism presents a greater challenge: We are the arbiters of what is true. However, that doesn't mean that we can choose to believe whatever we like.

The Buddha's teachings on judging truth are found in the Kalama Sutta. The Kalama Sutta (or Sutra) is found in the oldest Buddhist scripture, the Tripitaka (in the Anguttara Nikaya, which is in the Sutra-pitaka). The Kalama Sutta has gained great favor in the West because of its advice to question authority and rely on oneself.

However, the Theravada scholar Bhikkhu Bodhi writes that this sutra is often misinterpreted. "Buddha has been made out to be a pragmatic empiricist who dismisses all doctrine and faith, and whose Dhamma is simply a freethinker's kit to truth which invites each one to accept and reject whatever he likes." Instead, the Buddha provides examples and a framework by which people can test teachings and judge their veracity.

Synopsis of the Kalama Sutta

The Buddha and several of his monks traveled through the Kosala country and entered a town of the Kalama people called Kesaputta. The Kamala people told the Buddha that many monks and brahmans had come to Kesaputta before him. Each of these religious men had expounded their own doctrines and reviled the doctrines of others. "Venerable sir," they asked the Buddha, "Which of these reverend monks and brahmans spoke the truth and which falsehood?"

Here the Buddha gave one of his most widely quoted teachings (Thanissaro Bhikkhu translation):

"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 and carried out, lead to harm & to suffering' -- then you should abandon them."

By the same token, "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 and to happiness' -- then you should enter & remain in them."

By gently asking them questions, the Buddha guided the Kalamas to understand that teachings based in greed, hate and delusion are unskillful. Teachings absent of greed, hate and delusion are skillful. By applying these criteria, we can understand truth from falsehood.

Skillfulness and the Three Poisons

Greed, anger and ignorance are called the Three Poisons. The Buddha taught that when our actions are conditioned by the Three Poisons, the results will be harmful and lead to suffering, stress or disappointment (dukkha). So when we are making moral and ethical decisions, we first must examine ourselves and take care that we aren't in fact allowing ourselves to be jerked around by the Three Poisons.

Allowing the Three Poisons to steer our actions is called "unskillful," or in Sanskrit, akushala. Note that the word akushala is often translated into English as "evil." To do good, we cultivate generosity, loving kindness, and wisdom. Doing this is Right Effort.

The important point to remember here is that the Kalama Sutta is not a permission slip to do whatever feels good at the time. It challenges us to be deeply honest and pure of motivation. The teachings of most religions deny that such self-honesty and purity are possible, and thus they teach external authority is necessary.

Ignorance and Wisdom

It's important to be clear about what Buddhism means by "ignorance" and "wisdom." Ignorance is not a lack of information, and wisdom is not intelligence or knowledge. Wisdom, or prajna in Sanskrit, is the realization of things as they are. It is the understanding or discernment -- beyond mere cognitive knowledge -- of the Buddha's teaching, especially the teaching of anatta, no self.

At this point you may be grumbling that the Kalama Sutta says we don't have to believe in doctrines just because some teacher taught them, even if that teacher was the historical Buddha. And that's right; you don't have to believe anything just because it comes from authority. But if you are choosing to walk the Eightfold Path, you are working with Right View to thoroughly realize the teachings of the Four Noble Truths. This is what Buddhism is. This is what enlightenment is.

See also: "What do Buddhists believe?"

The Four Exalted Dwellings

The next part of the sutta explains the Four Exalted Dwellings: amity, compassion, gladness and equanimity (see also the Four Immeasurables). Those who reside in these dwellings will receive the Four Solaces:

"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.

Notice he's not saying there is or is not an afterlife, just that skillful behavior will reward you whether there is an afterlife or not. The Buddha said we can also take solace in not causing evil to others and not bringing evil on oneself.

Again, the Kalama Sutta is not at all a permission slip to believe what you want and do what you like. It is, however, a logical argument that one can know the rightness or wrongness of actions by their effects and whether they bring you peace and happiness or stress and misery.

THE GOOD repute of the Blessed One [Buddha] spread far. Once when he was wandering in the Kosala country with a large community of bhikkhus, he entered a town of the Kalama people called Kesaputta. Kesaputta Kamalas heard he was worthy in deeds and words, a teacher of human and divine beings through direct knowledge gained, greatly awakened, and telling others of proper things to do (dharma). It might be good to see such a worthy one (have darshan with him). Hence, many of them came and paid homage to him, saying:

"Reverend Gotama, who by yourself have understood clearly through direct knowledge, there are some monks and brahmans who visit Kesaputta. They expound, explain and glorify their own doctrines; the doctrines of others they deprecate, revile, show contempt for, and disparage. As a result we are in doubt about the teachings of all of them. Which spoke the truth and which falsehood?"

Buddha said, "Of course, under such circumstances it is only natural to be uncertain and in doubt, Kalamas. When there are reasons for doubt, uncertainty is born. This is how to live:

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.

Overcome and possessed by greed a man takes life, steals or takes what is not given, goes after another person's wife, and tells lies and induces others to do likewise, all of which for long-term harm and suffering. It is likewise with hate and delusion.

So what do you think, Kalamas? Are these things skilful or unskilful (good or bad)? Blameworthy or not? Criticized or praised by the wise? And if undertaken and observed, do these things lead to suffering, harm and ill or not?"

"When adopted and carried out, such things lead to harm and suffering, it appears to us."

"On the other hand, when you know for yourselves that, "These and these things are skillful; blameless; even praised by the wise; and lead ot welfare and happiness when taken up and carried out, then you should enter and remain in them.

Great proficiency in living leads to benefit and happiness - equanimity that is free of hate or malice, a hate-free, malice-free, and purified mind. Even in this world, here and now, you should keep yourself free from hatred, free from malice, safe, sound, and happy."

"So it is, Sublime One."

"Think of doing evil to none. Abundant awareness is pervading, rests on equanimity, is expansive, may not be measured in every respect, and is linked to inner purity. Hostility goes against it, and vice versa," said Buddha like a lantern in the dark. "To look after oneself with ease here in this life is a good ideal."

Anguttara Nikaya 3.65: Kalama Sutta. The Instruction to the Kalamas, rendered from one translation from the Pali by Soma Thera and another by Thanissaro Bhikkhu. Both translations are available at Access to Insight [Ati].

And since many old text may allow for different nuances and variances of meaning, below are the Pali words Buddha is recorded to have spoken, and three more takes at translating them, so that you can compare versions.

t

Many Who Believe These Majestic Words are Actually Told not to -

THE PEOPLE of the small town Kalama complained that they were confused by contradictions they discovered in what they heard from various teachers who praised their own doctrines. They asked Buddha, who was staying in the town then, who to believe out of all who, like himself, passed through their town:

"Venerable Sir, some recluses and brahmins visited this town and praised only their own doctrines, but condemned and despised those of others. And it is common that they do so. Sir, who among them told the truth and who told falsehood?"

Buddha advised them, saying, "Kalama people, it is proper for you to doubt and to have perplexity [under such circumstances, when [great] doubt has arisen in a doubtful matter."

He went on to instruct that it is wise to make a proper examination before committing. He said this was to be applied to his own teachings as well. The benefit is: not being too bound by unverifiable propositions, hopefully.

In Pali, Buddha's reply is recorded thus:

Ma anussavena.
Do not believe something just because it has been passed along and retold for many generations. [Simpler: Do not be led by what you are told.]

Ma paramparaya.
Do not believe something merely because it has become a traditional practice. [Do not be led by whatever has been handed down from past generations.]

Ma itikiraya.
Do not believe something simply because it is well-known everywhere. [Do not be led by hearsay or common opinion.]

Ma Pitakasampadanena.
Do not believe something just because it is cited in a text. [Do not be led by what the scriptures say]

Ma takkahetu.
Do not believe something solely on the grounds of logical reasoning. [Do not be led by mere logic.]

Ma nayahetu.
Do not believe something merely because it accords with your philosophy. [Do not be led by mere deduction or inference.]

Ma akaraparivitakkena.
Do not believe something because it appeals to "common sense". [Do not be led by considering only outward appearance.]

Ma ditthinijjhanakkhantiya.
Do not believe something just because you like the idea. [Do not be led by preconceived notions (and the theory reflected as an approval)]

Ma bhabbarupataya.
Do not believe something because the speaker seems trustworthy. [Do not be led by what seems acceptable; do not be led by what some seeming believable one says.]

Ma samano no garu ti.
Do not believe something thinking, "This is what our teacher says". [Do not be led by what your teacher tells you is so.]

Kalamas, when you yourselves directly know, "This is [these things are] unwholesome, this is blameworthy, this is condemned or censured by the wise, these things when accepted and practised lead to poverty and harm and suffering," then you should give them up.

Kalamas, when you yourselves directly know, "These things are wholesome, blameless, praised by the wise; when adopted and carried out they lead to well-being, prosperity and happiness," then you should accept and practise them."

Gautama Buddha, Kesaputti Sutta, 5th sutta (sutra) in the Book of Threes (Mahavagga) in the Gradual Sayings (Tika Nipata).

The Pali text runs like this: "Etha tumhe Kalama. Ma anussavena, ma paramparaya, ma itikiraya, ma pitasampadanena, ma takkahetu, ma nayahetu, ma akaraparivitakkena, nid ditthinijjhanakkhantiya, ma bhabbarupataya, ma samanro no garu ti." [Bht 284]

Yet Another Translation

• Do not accept anything on mere hearsay (ie, thinking that thus have we heard it for a long time).
• Do not accept anything by mere tradition (ie, thinking that it has been handed down thus through many generations).
• Do not accept anything on account of rumours (ie, by believing what others say without any investigation).
• 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 (ie, should be accepted).
• Do not accept anything thinking that the ascetic is respected by us (and that therefore it is right to accept his word.)

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." [This section: Bht 284-85]

The bracketed explanations above accord with the interpretations of the commentary and subcommentary. [Bht 284]

Commentary

To Really Accept Teachings Is to Adjust Yourself Well to Them

The discourse (sutra) has been described as "Buddha's Charter of Free Inquiry". In order to understand Buddha's sayings properly it may be necessary to take account of his intentions and the context (setting and situation), and the people he talked to about these things. From how the sutra develops, it shows up that the issues that perplexed the Kalamas were rebirth and karmic retributions of deeds.

Buddha did not ask the Kalamas to accept anything he said out of trust in him. They did not come to him as a Truth-finder or unraveller of finest truth either. They had not yet accepted him as their guide to deliverance. We may say he adjusted in part to the occasion.

An interesting problem that has been raised by some, is whether all followers are entitled to the freedom of independent inquiry [as shown above], or just his bystanders. Buddha says on the brink of his death that the highest way of honouring him, is to live his teachings. In a part of those handed-over teachings he says it is all right to doubt and proceed cautiously. It is fit and skilled practice that matters to him, he often shows.

Some who put faith in him personally, openly disregard he said he was only showing the Way by his teachings, and that followers were to walk it by themselves, being lights to themselves. And that is just what sceptics have to be. So I for my part think it is fit to use his various statements as working hypotheses. One should end up in Nirvanaland by skilful practice - that is part of what he tells.

Buddha proposed to them a teaching that may be verified by trial and error over a long time. For those who are not concerned to look further, perhaps that little will do.

Live Attuned to Great Joy and "Assonant" Derivations of It Too

The question arises, what are Buddha's teachings for followers and others? Sceptical undertakings are not all he offers. The Blessed One came up with a groundwork or plan for attaining astoundingly great joy and bliss (nirvana), and practices aiming at a well balanced life toward such an end. There should be no doubt what he stands for, thus. He also teaches the often helpful, purifying power of Dharma (Right conduct, Great Law, Buddha's teachings) as well. Buddha's Kalama teachings supplement his more known Noble Path of teachings about right views to hold, right activity, and much else. A question is whether or how far a follower is allowed the same freedom of thought and practice as to his teachings as the Kalamas.

Faith in Buddha's teaching is not forbidden, nor is it to be regarded as an end in itself, but as a starting point of an evolving process, a waking-up process. It has its turns too.

Blind faith is esteemed, and sceptical inquiry and investigations - are they only for outsiders? or may the follower actually try out his teachings on a provisional basis because they are freely available, fit for all, and his call is for self-effort? If we take a look in the most authentic texts and teachings that are attributed to him, we seem to get to:

A Buddhist [does not] sacrifice his freedom of thought by becoming a follower of the Buddha. He is at full liberty to exercise his own freewill and develop his knowledge even to the extent of attaining Buddhahood himself. [Bht 283]

Rational Inquiry and Understanding is Welcome

Buddhism allows for rational understanding. Compare: "As the wise test gold by burning, cutting and rubbing it (on a piece of touchstone), so are you to accept my words after examining them and not merely out of regard for me," says Buddha in Jnanasara-samuccaya [Bht 285].

Further: "Meditation is the essence of Buddhism," says Narada. [Bht 288]

In the long text of Buddha's Parinibbana there is an ascetic, Subhadda, who wonders whether all who claim they have understood the Truth, really have. Buddha answers, "Do not trouble yourself as to whether all or some have realized it [the Truth] or not." And to his aide-in-camps Ananda Buddha says, "Devote yourself to your own welfare . . . be intent on your own good." His last words are "strive diligently". From this it stands out that the proper faith is one that leads to devoting oneself to the good for oneself, as specified by Buddha. [Bht 260, 264, 268].

Truths have been imparted to us by Buddha out of his comprehension of the godly sides of existence. His teachings may be considered and lived provisionally to develop from being unwitting and with no wisdom, into one's true nature to find Astounding Happiness (Nirvanaland).

The foundations of Buddhism include the four Noble Truth about suffering and a way out of it, into the highest conceivable happiness. It is not fit to brood constantly on the ills of life and thus make one's life unhappy. Instead one is to cultivate joy (piti), being attuned to the Great Joy. Note also that "No blind faith is necessary to understand these four Noble Truths." It is Right Practice that he emphasizes the most in his teachings. His advice is free for all, he formed no inner circle of secret teachings either. Fanaticism plays no part in Buddhism either, nor does caste. Your standing is largely determined by your moral and efforts. Buddha goes against slavery, and Buddhism is open to all, also slave girls, without any distinction. [Cf. Bht 298-305, 308, 310]

Buddhism and Women

And as for women, Buddha is recorded to have said once, "A woman child . . . may prove even a better offspring than a male." Gautama had women disciples, and in Buddhism women are not unwelcome and cumbersome. Born of a woman himself, Buddha raised the social status and esteem of women. A wife is considered the "best friend" (parama sakha) of the husband. Buddha also founded the first society for women, the Order of Bhikkhinis (Nuns). Women played a great part in the "teacher career" of Buddha. [Cf. Bht 311-17]

Also, Buddha delineates life roles of men and women, and encourages education and learning for women in the Vaddha Sutta.

To our parents we are first of all indebted for being, although some parents ill-treat and deform the minds of their offspring in various base ways. [Bht 340-42]

Karma and Good Deeds

Fatalistic views of karma are not welcome; the long-run value of self-effort is throught to be greater. Taking care and heeding warnings in time is good too. You may and should prevent evil from happening and take over, all in all. [Bht 344]

Various evils have different consequences in time. For example, harsh speech over and over gives rise to a harsh voice (maybe in a future life), it is held. [Bht 376]

Good deeds and works may need time for their effects (fruits) to ripen in some realm or other, as with evil doings. "Who knows what good Kamma (Karma) he has in store . . . Who knows his potential goodness?" asks Narada. What is needed to to is to destroy or limit bad and encourage and foster good all along. That is in the teachings of Buddha too. [Bht 382]

Mangalam (Greeting)

Reasonable counsel may be confirmed by the lack of hard-won, scarring, maiming and killing life experiences (!) We have now looked into the key section of the Kalama sutra (discourse), often rendered in abbreviated form as the Kalama Sutta. It is implied from what Buddha says that it is not wise and good enough merely to hold fast to one's own opinions without evidence while failing to investigate things further. What he is into is that it is wise to make a proper examination before accepting teachings as true and good. Hence, it should pay to examine things rationally and carefully.

In conclusion the sutta says that the one with this kind of rational and sympathetic equanimity may enjoy bliss and the favoured self-assurance.

May this be added: "Master this in time: let what is spontaneous give good fortune."

Tale

Just before his passing Buddha praised a monk who did not come to see him and pay his respect to him as others expected he would do. Buddha summoned him and was told: "I thought the best way to honour you was by becoming an Arhant [in deep meditation] before you departed."

Buddha said, "Excellent! He honours me best who practises my teaching best." [Bht 287]

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 arahant) 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.

More than fifty years ago, Moncure D. Conway, the author of "My Pilgrimage to the Wise Men of the East," visited Colombo. He was a friend of Ponnambalam Ramanathan (then Solicitor General of Ceylon), and together with him Conway went to the Vidyodaya Pirivena to learn something of the Buddha's teaching from Hikkaduve Siri Sumangala Nayaka Thera, the founder of the institution. The Nayaka Thera explained to them the principles contained in the Kalama Sutta and at the end of the conversation Ramanathan whispered to Conway: "Is it not strange that you and I, who come from far different religions and regions, should together listen to a sermon from the Buddha in favor of that free thought, that independence of traditional and fashionable doctrines, which is still the vital principle of human development?" — Conway: "Yes, and we with the (Kalama) princes pronounce his doctrines good."

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.'"

Samyuttanikaya, Nidanavagga, Mahavagga, Sutta No. 8

"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."

Samyuttanikaya, Salyatanavagga, Navapuranavagga, Sutta No. 8

The Instruction to the Kalamas

Anguttara Nikaya, Tika Nipata, Mahavagga, Sutta No. 65

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 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 brahmans, 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 brahmans 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 brahmans 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 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.'

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.

"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."