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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."
"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
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."
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Translated from the Pali
by
The Wheel Publication
No. 8
SL ISSN 0049-7541
Copyright © 1981
Buddhist Publication Society
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