Contents
· Preface
· Supplementary Texts
· The Instruction to the Kalamas
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 arhat) 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 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.
"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."
The Buddhist Publication Society
The Buddhist Publication Society is an approved charity dedicated to making
known the Teaching of the Buddha, which has a vital message for people of all
creeds.
Founded in 1958, the BPS has published a wide variety of books and booklets
covering a great range of topics. Its publications include accurate annotated
translations of the Buddha's discourses, standard reference works, as well as
original contemporary expositions of Buddhist thought and practice. These works
present Buddhism as it truly is -- a dynamic force which has influenced receptive
minds for the past 2500 years and is still as relevant today as it was when
it first arose.
A full list of our publications will be sent free of charge upon request. Write
to:
The Hony. Secretary
BUDDHIST PUBLICATION SOCIETY
P.O. Box 61
54, Sangharaja Mawatha
Kandy
Sri Lanka
or
Barre Center for Buddhist Studies
149 Lockwood Road
Barre, MA 01005 USA
Revised: Wed 16 May 2001