Ven. Soma (trans.) edited by Dhr. Seven, Crystal Quintero, Wisdom Quarterly; NoEalamInSL
Kalama Sutra (Barbara O'Brien, trans., about.com) In most religions, the authority of a God or prophet, as revealed in scripture and interpreted by religious authorities, is the arbiter of what is true.
Buddhism presents a greater challenge: We are the arbiters of what is true. That does not mean that we can choose to believe whatever we like, however.
The Buddha's teachings on judging and assessing truth are found in the Kalama Sutra. It is found in the oldest set of Buddhist scriptures, the Tripitaka (Anguttara Nikaya). It has gained great favor in the West because of its advice to question authority and to rely on oneself.
The discourse or instruction to the Kalamas is justly famous for
its encouragement of free inquiry. The spirit of this sutra signifies a
teaching that is free of dogmatism, fanaticism, bigotry, or
intolerance.
The reasonableness of the Dharma, the "Teaching made known by the Buddha," is evident in its welcoming and careful examination at all stages of the Path
to enlightenment.
Indeed, the whole course of training for compassion and wisdom
culminating in the purity of the accomplished person, the arhat (enlightened person) is
intimately bound up with examination and analysis of internal things:
the eye and visible objects, the ear and sounds, the nose and fragrances,
the tongue and flavors, the body and tactile impressions, the mind and
ideas.
So since all phenomena have to be correctly comprehended in the field
of dharma, insight is operative throughout. In this sutra it is active
in rejecting the unskillful (harmful) and adopting the skillful (beneficial) way. (Continued below.)
Instruction to the Kalamas
(AN 65, Tika Nipata, Mahavagga)
(AN 65, Tika Nipata, Mahavagga)
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| "Do like whatever, what you think is good? No. But you can see the truth: look. |
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The Kalamas of Kesaputta go to see the Buddha.
1. Thus have I heard. Once the Blessed One, while wandering in the Kosala country with a large community of monastics entered a town of the Kalama people called Kesaputta.
They said: "Revered Gautama, the wandering ascetic, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gautama has spread in this way:
"Indeed, the Blessed One is accomplished, fully enlightened, endowed with knowledge and conduct (practice in accordance with his knowledge), sublime, knower of the worlds, peerless, guide of tamable persons, teacher of divinities and human beings, which he by himself has through direct knowledge clearly understood. He set forth the Dharma, which is good in the beginning, good in the middle, good in the end, possessed of meaning in spirit and letter, complete in everything [needed for other to attain enlightenment], and he proclaims the supreme life that is utterly pure. Seeing such accomplished ones is good indeed."
2. Then the Kalamas of Kesaputta went to where the Blessed One was. On arriving there some paid respect to him and sat down on one side; some exchanged greetings with him and after the courteous talk, sat down to one side; some saluted him raising their joined palms then sat down to one side; some announced their name and family name then sat down to one side; some without speaking sat to one side.
1. Thus have I heard. Once the Blessed One, while wandering in the Kosala country with a large community of monastics entered a town of the Kalama people called Kesaputta.
They said: "Revered Gautama, the wandering ascetic, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gautama has spread in this way:
"Indeed, the Blessed One is accomplished, fully enlightened, endowed with knowledge and conduct (practice in accordance with his knowledge), sublime, knower of the worlds, peerless, guide of tamable persons, teacher of divinities and human beings, which he by himself has through direct knowledge clearly understood. He set forth the Dharma, which is good in the beginning, good in the middle, good in the end, possessed of meaning in spirit and letter, complete in everything [needed for other to attain enlightenment], and he proclaims the supreme life that is utterly pure. Seeing such accomplished ones is good indeed."
2. Then the Kalamas of Kesaputta went to where the Blessed One was. On arriving there some paid respect to him and sat down on one side; some exchanged greetings with him and after the courteous talk, sat down to one side; some saluted him raising their joined palms then sat down to one side; some announced their name and family name then sat down to one side; some without speaking sat to one side.
The Kalamas ask the Buddha for guidance
3. The Kalamas sitting to one side said to the Blessed One: "There are some wandering ascetics and temple priests (Brahmins), venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Some others too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning this. Which of these revered wandering ascetics and Brahmins spoke the truth and which falsehood?"
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| Why should we believe YOU? Many come through here telling us their philosophies. |
3. The Kalamas sitting to one side said to the Blessed One: "There are some wandering ascetics and temple priests (Brahmins), venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Some others too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they revile, despise, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning this. Which of these revered wandering ascetics and Brahmins spoke the truth and which falsehood?"
The criteria for rejection
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| What is good, what bad, what true? |
"But, Kalamas, when you yourselves know: 'These things are detrimental (bad, harmful, unprofitable, injurious), these things are blameworthy, these things are censured by the wise, when undertaken and observed, they things lead to harm and suffering,' abandon them.
Greed, hatred, and delusion
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| I love this. I hate that. Don't about the other. |
"Kalamas, being given to greed, overwhelmed by greed, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts others to do likewise. Will that be long for that person's harm and ill?" — "Yes, venerable sir."
6. "What do you think, Kalamas? Does hatred [dosa, aversion, anger/fear, resentment, wrath] appear in a person for one's benefit or harm?" — "For one's harm, venerable sir."
"Kalamas, being given to hate, overwhelmed by hatred, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts another to do likewise. Will that be long for one's harm and suffering?"
— "Yes, venerable sir."
7. "What do you think, Kalamas? Does delusion appear in a person for one's benefit or harm?"
— "For one's harm, venerable sir."
"Kalamas, being given to delusion, overwhelmed by delusion, a person takes life, takes what is not given, engages in sexual misconduct, commits perjury, and prompts another to do likewise. Will that be long for one's harm and suffering?"
— "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things skillful or unskillful?"
— "Unskillful, venerable sir"
"Blameworthy or not unblameworthy?"
— "Blameworthy, venerable sir."
"Censured or praised by the wise?"
— "Censured, venerable sir."
"When undertaken and observed, do these things lead to harm and suffering, or not, or how does it strike you?"
— "When undertaken and observed, these things lead to harm and suffering, or so it seems to us."
9. "Therefore did we say, Kalamas, what was said: 'Come Kalamas, do not go on what has been acquired by repeated hearing, nor on mere tradition, nor on rumor, nor on what is written in scripture, nor on surmise, nor on axioms, nor on specious reasoning, nor on a bias towards a view that has been pondered over, nor on another's seeming ability, nor on the consideration, "The monastic is our teacher."
"But, Kalamas, when you yourselves know: "These things are harmful, these things are blameworthy, these things are censured by the wise, when undertaken and observed, these things lead to harm and suffering" then abandon them.'
The criteria for acceptance
10. "Come, Kalamas, do not go on what has been acquired by repeated hearing, nor on tradition, nor on rumor, nor on what is written in scripture, nor on surmise...But, Kalamas, when you yourselves know: 'These things are skillful (beneficial, good, profitable), these things are praiseworthy, these things are indeed praised by the wise, when undertaken and observed, these things lead to benefit and happiness' then enter on and abide in them.
Free from greed, hatred, and delusion
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| Ahh, peace of mind, peace of mind! |
— "For one's benefit, venerable sir."
"Kalamas, being given to nongreed and no longer overwhelmed by greed, a person refrains from taking life, from taking what is not given, from engaging in sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"
— "Yes, venerable sir."
12. "What do you think, Kalamas? Does nonhatred appear in a person for one's benefit or harm?"
— "For one's benefit, venerable sir."
"Kalamas, being given to nonhatred and no longer overwhelmed by hatred, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"
— "Yes, venerable sir."
13. "What do you think, Kalamas? Does nondelusion appear in a person for one's benefit or harm?"
— "For one's benefit, venerable sir."
"Kalamas, being given to nondelusion and no longer overwhelmed by delusion, one refrains from taking life, from taking what is not given, from sexual misconduct, from committing perjury, and prompts others to do likewise. Will that be long for one's benefit and happiness?"
— "Yes, venerable sir."
14. "What do you think, Kalamas? Are these things skillful or unskillful?"
— "Skillful, venerable sir."
"Blameworthy or praiseworthy?"
— "Praiseworthy, venerable sir."
"Censured or praised by the wise?"
— "Praised, venerable sir."
"When undertaken and observed, do these things lead to benefit and happiness, or not, or how does it strike you?"
— "When undertaken and observed, these things lead to benefit and happiness, or so it seems to us."
15. "Therefore, did we say, Kalamas, what was said: 'Come Kalamas, do not go on what has been acquired by repeated hearing, nor on tradition, nor upon rumor, nor upon what is written in scripture, nor on surmise...
"But, Kalamas, when you yourselves know: "These things are skillful, these things are praiseworthy, these things are indeed praised by the wise, when undertaken and observed, these things lead to benefit and happiness" then enter on and abide in them.'
The Four Exalted States
16. "The disciple of the noble ones, Kalamas, who in this way is
devoid of greed (lust, craving, clinging), devoid of aversion, undeluded, clearly comprehending
and mindful, dwells, having pervaded with loving kindness one
quarter, likewise the second, likewise the third, likewise the fourth,
so above (zenith), below (nadir), and across, one dwells, having pervaded all of those directions because of the
existence of all living beings everywhere, the entire world, with
great, exalted, boundless loving kindness freed of hatred and
malice.
"One lives having pervaded with compassion one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded all of those directions because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless compassion that is freed of hate and malice.
"One lives having pervaded with joy/gladness (mudita, happiness in the success of others, joy in their joy) one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless joy/gladness freed of hate and malice.
"One lives having pervaded with 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 of all living beings everywhere, the entire world, with great, exalted, boundless equanimity that is freed of hate and malice.
The Four Solaces
"'Suppose there is a hereafter and there is a fruit, result, of karma (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(s), which is possessed of the state of bliss.' This is the first solace found by such a [skillful] person.
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found by such a person.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who dos no harmful karma (deed)?' This is the third solace found by such a [wise] person.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found by such a person.
"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 karma done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise [be reborn] in a heavenly world, which is possessed of the state of bliss.' This is the first solace found.
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who does no harmful deed?' This is the third solace found.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found.
"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.
Reaction of the Kalamas
"Venerable sir, we go to the Blessed One for guidance, to the Dharma for guidance, and to the Community of [Enlightened] Disciples for guidance. Venerable sir, may the Blessed One regard [and remember] us as lay followers who have gone for guidance for life from today onwards."
The extracts given below are to clarify knowledge of conditionality (the dependent origination of all things) and arhatship (enlightenment and liberation from all rebirth and suffering). The methods of examination in the Kalama Sutra and the extracts cited here have sprung from the knowledge of things as they truly are. The tenor of these methods is implied in all direct experience.
Further, as penetration and comprehension, the constituents of wisdom are the result of such understanding, the place of critical examination and analysis in the development of right view is obvious. Where is the wisdom or view that can descend, all of a sudden, untouched and uninfluenced by right understanding?
The Kalama Sutra, which sets forth the principles that should be followed by a seeker of truth and that contains a standard by which things are judged by, belongs to a framework of the Dharma. The Four Solaces taught in the sutra 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 karmic consequences, but on mental well-being acquired through the overcoming of greed, hatred, and delusion.
More than 50 years ago, Moncure D. Conway, the author of My Pilgrimage to the Wise Men of the East, visited Colombo, Sri Lanka. He was a friend of Ponnambalam Ramanathan (then solicitor general of Sri Lanka), and together with him Conway went to the Vidyodaya Pirivena to learn something of the Buddha's teaching from Ven. Hikkaduve Siri Sumangala Nayaka Thera, the founder of the institution.
The latter explained to them the principles contained in the Kalama Sutra 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
"One lives having pervaded with compassion one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded all of those directions because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless compassion that is freed of hate and malice.
"One lives having pervaded with joy/gladness (mudita, happiness in the success of others, joy in their joy) one quarter, likewise the second, likewise the third, likewise the fourth, so above, below, and across, one dwells having pervaded because of the existence of all living beings everywhere, the entire world, with great, exalted, boundless joy/gladness freed of hate and malice.
"One lives having pervaded with 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 of all living beings everywhere, the entire world, with great, exalted, boundless equanimity that is freed of hate and malice.
The Four Solaces
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| "O, if only we had such solaces, such peace of mind!" - The Four Great Sky-Kings |
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17. "The disciple of the noble ones, Kalamas, who has such a
hate-free mind/heart, such a malice-free mind/heart, such an undefiled mind/heart, and
such a purified mind/heart, is one by whom Four Solaces are found here and
now."'Suppose there is a hereafter and there is a fruit, result, of karma (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(s), which is possessed of the state of bliss.' This is the first solace found by such a [skillful] person.
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found by such a person.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who dos no harmful karma (deed)?' This is the third solace found by such a [wise] person.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found by such a person.
"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 karma done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise [be reborn] in a heavenly world, which is possessed of the state of bliss.' This is the first solace found.
"'Suppose there is no hereafter and there is no fruit, no result, of karma done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe, sound, and happy I keep myself.' This is the second solace found.
"'Suppose harmful (results) befall a doer-of-harm. I, however, think of doing harm to no one. Then, how can harmful (results) affect me who does no harmful deed?' This is the third solace found.
"'Suppose harmful (results) do not befall a doer-of-harm. Then I see myself purified in any case.' This is the fourth solace found.
"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.
Reaction of the Kalamas
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| Hooray! Let's celebrate. We finally found a teacher who makes sense and arouses faith! |
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"Marvelous, venerable sir, marvelous! Venerable
sir, it is as if 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 into the darkness, thinking, 'Those who have eyes will be able to see
visible objects.' 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 [Enlightened] Disciples for guidance. Venerable sir, may the Blessed One regard [and remember] us as lay followers who have gone for guidance for life from today onwards."
The extracts given below are to clarify knowledge of conditionality (the dependent origination of all things) and arhatship (enlightenment and liberation from all rebirth and suffering). The methods of examination in the Kalama Sutra and the extracts cited here have sprung from the knowledge of things as they truly are. The tenor of these methods is implied in all direct experience.
Further, as penetration and comprehension, the constituents of wisdom are the result of such understanding, the place of critical examination and analysis in the development of right view is obvious. Where is the wisdom or view that can descend, all of a sudden, untouched and uninfluenced by right understanding?
The Kalama Sutra, which sets forth the principles that should be followed by a seeker of truth and that contains a standard by which things are judged by, belongs to a framework of the Dharma. The Four Solaces taught in the sutra 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 karmic consequences, but on mental well-being acquired through the overcoming of greed, hatred, and delusion.
More than 50 years ago, Moncure D. Conway, the author of My Pilgrimage to the Wise Men of the East, visited Colombo, Sri Lanka. He was a friend of Ponnambalam Ramanathan (then solicitor general of Sri Lanka), and together with him Conway went to the Vidyodaya Pirivena to learn something of the Buddha's teaching from Ven. Hikkaduve Siri Sumangala Nayaka Thera, the founder of the institution.
The latter explained to them the principles contained in the Kalama Sutra 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 confidence (faith, conviction, saddha), apart from liking something, apart from repeated hearing, apart from specious
reasoning, apart from a bias towards a view that has been pondered,
I know this, I see this: 'Decay and death are due to [re]birth.'"
-Samyuttanikaya, Nidanavagga, Mahavagga, Sutra No. 8
"Here a meditator, having seen an object with the eye, knows when
greed, hatred, and delusion [passion, aversion, confusion] are within, 'Greed, hatred, and delusion are in
me.'
"One knows when greed, hatred, and delusion are not within, 'Greed, hatred, and delusion are not in me.' Meditators, do these things have to be experienced through confidence (faith, conviction), liking, repeated hearing, specious reasoning, or bias towards a view that has been pondered?"
— "No, venerable sir"
"Meditators, this is the way by which a meditator -- apart from faith, liking something, repeated hearing, specious reasoning, or bias towards a view that has been pondered -- declares realization of direct knowledge: I know [directly] that [re]birth has been exhausted, the supreme life has been lived, that what had to be done has been done, and that there is no more of this [rebirth and suffering] to come."
"One knows when greed, hatred, and delusion are not within, 'Greed, hatred, and delusion are not in me.' Meditators, do these things have to be experienced through confidence (faith, conviction), liking, repeated hearing, specious reasoning, or bias towards a view that has been pondered?"
— "No, venerable sir"
"Meditators, this is the way by which a meditator -- apart from faith, liking something, repeated hearing, specious reasoning, or bias towards a view that has been pondered -- declares realization of direct knowledge: I know [directly] that [re]birth has been exhausted, the supreme life has been lived, that what had to be done has been done, and that there is no more of this [rebirth and suffering] to come."
-Samyuttanikaya, Salyatanavagga, Navapuranavagga, Sutra No. 8
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