[The Kalamas of Kesaputta go to see the Buddha]
1. Thus have I heard. Once the Blessed One, while wandering in the country of the Kosalas with a large community of recluses, entered a town of the Kalama people called Kesaputta. The Kalamas there said to one another: "Reverend Gotama, the recluse, the son of the Sakyans, has entered Kesaputta. A good report of the Reverend Gotama has been spread in this way: Indeed, the Blessed One is thus consummate, fully enlightened, endowed with knowledge and [right] practice, sublime, knower of the worlds, peerless, guide of trainable men, teacher of divine and human beings, which he by himself has through direct knowledge understood clearly. He set forth the Dharma, 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 went to the Blessed One. 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 and 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 name and sat down on one side; some without speaking sat down on one side.
2. Then the Kalamas went to the Blessed One. 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 and 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 name 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 of Kesaputta sitting on one side said to the Blessed One: "There are some recluses 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 recluses 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.
3. The Kalamas of Kesaputta sitting on one side said to the Blessed One: "There are some recluses 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 recluses 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 venerable recluses 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 recluse is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blameworthy; 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 person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, a person takes life, steals, commits sexual misconduct, and tells lies; one also prompts another to do so. Will that be long for that person's harm and ill?" -- "Yes, venerable sir."
6. "What do you think, Kalamas? Does hate appear in a person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, a perosn takes life, steals, commits adultery, and tells lies; one also prompts another to do so. Will that be long for harm and ill?" -- "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, a person takes life, steals, commits adultery, and tells lies; one also prompts another to do so. Will that be long for harm and ill?" -- "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things good or bad?" -- "Bad, venerable sir" -- "Blameworthy or blameless?" -- "Blameworthy, 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, Kalamas, was it 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 recluse is our teacher."
[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 recluse is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blameworthy; 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 person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, a person takes life, steals, commits sexual misconduct, and tells lies; one also prompts another to do so. Will that be long for that person's harm and ill?" -- "Yes, venerable sir."
6. "What do you think, Kalamas? Does hate appear in a person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, a perosn takes life, steals, commits adultery, and tells lies; one also prompts another to do so. Will that be long for harm and ill?" -- "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a person for benefit or harm?" -- "For harm, venerable sir." -- "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, a person takes life, steals, commits adultery, and tells lies; one also prompts another to do so. Will that be long for harm and ill?" -- "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things good or bad?" -- "Bad, venerable sir" -- "Blameworthy or blameless?" -- "Blameworthy, 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, Kalamas, was it 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 recluse is our teacher."
But, Kalamas, when you yourselves know: "These things are bad; these things are blameworthy; 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 recluse is our teacher.' But, Kalamas, when you yourselves know: 'These things are good; these things are not blameworthy; 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 the absence of greed appear in a person for benefit or harm?" -- "For benefit, venerable sir." -- "Kalamas, not being given over to greed, and not being overwhelmed and not vanquished mentally by greed, a person does not take life, does not steal, does not commit sexual misconduct, and does not tell lies; neither does one prompt another to do so. Will that be for one's longterm benefit and happiness?" -- "Yes, venerable sir."
12. "What do you think, Kalamas? Does the absence of hate...
[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 recluse is our teacher.' But, Kalamas, when you yourselves know: 'These things are good; these things are not blameworthy; 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 the absence of greed appear in a person for benefit or harm?" -- "For benefit, venerable sir." -- "Kalamas, not being given over to greed, and not being overwhelmed and not vanquished mentally by greed, a person does not take life, does not steal, does not commit sexual misconduct, and does not tell lies; neither does one prompt another to do so. Will that be for one's longterm benefit and happiness?" -- "Yes, venerable sir."
12. "What do you think, Kalamas? Does the absence of hate...
13. "What do you think, Kalamas? Does the absence of delusion...
14. "What do you think, Kalamas? Are these things good or bad?" -- "Good, venerable sir." -- "Blameworthy or blameless?" -- "Blameless, 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, Kalamas, was it 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 recluse is our teacher." But, Kalamas, when you yourselves know: "These things are good; these things are blameless; 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; one 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.
"One lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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.
"One lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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.
"One lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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 one.
"'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 one.
"'Suppose evil [results] befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill [results] affect me who does no evil deed?' This is the third solace found by one.
"'Suppose evil [results] do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by one.
"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.
"Marvelous, venerable sir! Marvelous, venerable sir! It is as if, venerable sir, a person were to turn upwards what is upside down, or to uncover what is concealed, or to point the way to one who is lost, or to carry a lamp into a dark place thinking, 'Those who have eyes will see visible objects.' Just so has the Dharma been set forth in many ways by the Blessed One. Venerable sir, we go to the Blessed One for guidance, to the Dharma for guidance, and to the Community of recluses for guidance. Venerable sir, may the Blessed One regard us as lay followers who have gone for guidance from today on."
14. "What do you think, Kalamas? Are these things good or bad?" -- "Good, venerable sir." -- "Blameworthy or blameless?" -- "Blameless, 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, Kalamas, was it 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 recluse is our teacher." But, Kalamas, when you yourselves know: "These things are good; these things are blameless; 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; one 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.
"One lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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.
"One lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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.
"One lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; one 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 one.
"'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 one.
"'Suppose evil [results] befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill [results] affect me who does no evil deed?' This is the third solace found by one.
"'Suppose evil [results] do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by one.
"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.
"Marvelous, venerable sir! Marvelous, venerable sir! It is as if, venerable sir, a person were to turn upwards what is upside down, or to uncover what is concealed, or to point the way to one who is lost, or to carry a lamp into a dark place thinking, 'Those who have eyes will see visible objects.' Just so has the Dharma been set forth in many ways by the Blessed One. Venerable sir, we go to the Blessed One for guidance, to the Dharma for guidance, and to the Community of recluses for guidance. Venerable sir, may the Blessed One regard us as lay followers who have gone for guidance from today on."
- See also "A Look at the Kalama Sutta" (Bhikkhu Bodhi)
From Soma Thera's Kalama Sutta: The Buddha's Charter of Free Inquiry (Wheel #8), translated by Soma Thera, (Kandy: Buddhist Publication Society, 1981). Copyright ©1981 Buddhist Publication Society. Used with permission.
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