Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. Assosuṁ kho kesamuttiyā kālāmā:
At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at the market town of the |Kālāmas::family name of a people in Kosala [kālāmā]| called |Kesamutta::name of a town of the Kālāmas in Kosala [kesamutta]|. The Kālāmas of Kesamutta heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure. It is auspicious to see such arahants.’”
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ:
Then the Kālāmas of Kesamutta approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the Kālāmas of Kesamutta then said to the Blessed One:
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?
“Venerable sir, there are some ascetics and brahmins who come to Kesamutta. They explain and illuminate their own doctrines, but disparage, denigrate, deride, and tear down the doctrines of others. But then some other ascetics and brahmins come to Kesamutta, and they too explain and illuminate their own doctrines, but disparage, denigrate, deride, and tear down the doctrines of others. We are perplexed and in |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]|, venerable sir, as to which of these venerable ones speak truth and which speak falsehood.”
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.
“It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our teacher.’ But when you know for yourselves: ‘These things are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|; these things are |objectionable::at fault, blameworthy [sāvajja]|; these things are |criticized by::blamed by, censured by [garahita]| the wise; these things, if undertaken and practiced, lead to |harm::disadvantage, misfortune [ahita]| and |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ then you should abandon them.
Taṁ kiṁ maññatha, kālāmā, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Kālāmas? When |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| arises within a person, does it arise for their benefit or for their harm?”
“Ahitāya, bhante”.
“For their harm, venerable sir.”
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“And this greedy person, Kālāmas, overcome by greed, with his mind |consumed::obsessed, controlled [pariyādiṇṇa]| by it, kills living beings, takes what is not given, |wanders around with another’s wife::engages in sexual misconduct [paradāra gacchati]|, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, kālāmā, doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“What do you think, Kālāmas? When |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| arises within a person, does it arise for their benefit or for their harm?”
“Ahitāya, bhante”.
“For their harm, venerable sir.”
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“And this |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]| person, Kālāmas, overcome by hatred, with his mind consumed by it, kills living beings, takes what is not given, wanders around with another’s wife, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, kālāmā, moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“What do you think, Kālāmas? When |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| arises within a person, does it arise for their benefit or for their harm?”
“Ahitāya, bhante”.
“For their harm, venerable sir.”
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“And this |deluded::confused, disoriented [mūḷha]| person, Kālāmas, overcome by delusion, with his mind consumed by it, kills living beings, takes what is not given, wanders around with another’s wife, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Akusalā, bhante”.
“Unwholesome, venerable sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, venerable sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized by the wise or praised by the wise?”
“Viññugarahitā, bhante”.
“Criticized by the wise, venerable sir.”
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“When undertaken and practiced, do they lead to harm and suffering, or not? Or how does it appear to you here?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“When undertaken and practiced, venerable sir, they lead to harm and suffering. That is how it appears to us here.”
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha: “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
“So, Kālāmas, regarding what we said: ‘Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: “The ascetic is our teacher.” But when you know for yourselves: “These things are unwholesome; these things are objectionable; these things are criticized by the wise; these things, if undertaken and practiced, lead to harm and suffering,” then you should abandon them,’—it was with reference to this that this was said.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our teacher.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if undertaken and practiced, lead to benefit and happiness,’ then you should enter upon and abide in them.
Taṁ kiṁ maññatha, kālāmā, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
What do you think, Kālāmas? When |non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| arises within a person, does it arise for their benefit or for their harm?”
“Hitāya, bhante”.
“For their benefit, venerable sir.”
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“And this person without greed, Kālāmas, not overcome by greed, with his mind not consumed by it, does not kill living beings, does not take what is not given, does not wander around with another’s wife, does not speak lies, and does not encourage others to do likewise, which leads to their benefit and happiness for a long time.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, kālāmā, adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… hitāya sukhāyā”ti.
“What do you think, Kālāmas? When non-hatred or non-delusion arises within a person, does it arise for their benefit or for their harm?” “For their benefit, venerable sir.” “And this person without hatred and without delusion, Kālāmas, not overcome by hatred and not overcome by delusion, with his mind not consumed by it, does not kill living beings, does not take what is not given, does not wander around with another’s wife, does not speak lies, and does not encourage others to do likewise, which leads to their benefit and happiness for a long time.”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Kusalā, bhante”.
“Wholesome, venerable sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, venerable sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized by the wise or praised by the wise?”
“Viññuppasatthā, bhante”.
“Praised by the wise, venerable sir.”
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?
“When undertaken and practiced, do they lead to benefit and happiness, or not? Or how does it appear to you here?”
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.
“When undertaken and practiced, venerable sir, they lead to benefit and happiness. That is how it appears to us here.”
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha—ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
“So, Kālāmas, regarding what we said: ‘Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: “The ascetic is our teacher.” But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if undertaken and practiced, lead to benefit and happiness,” then you should enter upon and abide in them,’—it was with reference to this that this was said.
Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Now, Kālāmas, that disciple of the Noble Ones, who is without greed, without |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, |undeluded::without confusion [asammūḷha]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.
Karuṇāsahagatena cetasā …pe…
He abides pervading one direction with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with compassion, expansive, exalted, immeasurable, without hatred and free of affliction.
muditāsahagatena cetasā …pe…
He abides pervading one direction with a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with altruistic joy, expansive, exalted, immeasurable, without hatred and free of affliction.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
He abides pervading one direction with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
Now, Kālāmas, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found four |solaces::assurances, reliefs; lit. inhalation [assāsā]| here in this very life.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘If there is another world, and if there is fruit and result of good and bad deeds, then it is possible that with the breakup of the body, after death, I will arise in a happy destination, a heavenly world.’ This is the first solace found by him.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘If, however, there is no other world, and there is no fruit and result of good and bad deeds, then I maintain myself in happiness in this very life, without hatred, free of affliction, and |untroubled::undisturbed, calm; lit. free from trembling [anīgha]|.’ This is the second solace found by him.
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’ This is the third solace found by him.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘But if evil does not come to one who does evil, then I regard myself as purified in both respects.’ This is the fourth solace found by him.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
Now, Kālāmas, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found these four solaces here in this very life.”
“Evametaṁ, bhagavā, evametaṁ, sugata. Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
“So it is, Blessed One! So it is, Accomplished One! Venerable sir, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found four solaces here in this very life.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘If there is another world, and if there is fruit and result of good and bad deeds, then it is possible that with the breakup of the body, after death, I will arise in a happy destination, a heavenly world.’ This is the first solace found by him.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘If, however, there is no other world, and there is no fruit and result of good and bad deeds, then I maintain myself in happiness in this very life, without hatred, free of affliction, and untroubled.’ This is the second solace found by him.
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’ This is the third solace found by him.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘But if evil does not come to one who does evil, then I regard myself as purified in both respects.’ This is the fourth solace found by him.
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
Venerable sir, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found these four solaces here in this very life.
Abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Excellent, venerable sir! Excellent, venerable sir! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, the Dhamma has been explained by the Blessed One in many ways. We go for refuge to the Blessed One, to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and to the Saṅgha of bhikkhus. May the Blessed One remember us as lay followers who, from this day forward, have gone to refuge for life.”
At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at the market town of the |Kālāmas::family name of a people in Kosala [kālāmā]| called |Kesamutta::name of a town of the Kālāmas in Kosala [kesamutta]|. The Kālāmas of Kesamutta heard:
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure. It is auspicious to see such arahants.’”
Then the Kālāmas of Kesamutta approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the Kālāmas of Kesamutta then said to the Blessed One:
“Venerable sir, there are some ascetics and brahmins who come to Kesamutta. They explain and illuminate their own doctrines, but disparage, denigrate, deride, and tear down the doctrines of others. But then some other ascetics and brahmins come to Kesamutta, and they too explain and illuminate their own doctrines, but disparage, denigrate, deride, and tear down the doctrines of others. We are perplexed and in |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]|, venerable sir, as to which of these venerable ones speak truth and which speak falsehood.”
“It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter.
Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our teacher.’ But when you know for yourselves: ‘These things are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|; these things are |objectionable::at fault, blameworthy [sāvajja]|; these things are |criticized by::blamed by, censured by [garahita]| the wise; these things, if undertaken and practiced, lead to |harm::disadvantage, misfortune [ahita]| and |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ then you should abandon them.
What do you think, Kālāmas? When |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| arises within a person, does it arise for their benefit or for their harm?”
“For their harm, venerable sir.”
“And this greedy person, Kālāmas, overcome by greed, with his mind |consumed::obsessed, controlled [pariyādiṇṇa]| by it, kills living beings, takes what is not given, |wanders around with another’s wife::engages in sexual misconduct [paradāra gacchati]|, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Yes, venerable sir.”
“What do you think, Kālāmas? When |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| arises within a person, does it arise for their benefit or for their harm?”
“For their harm, venerable sir.”
“And this |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]| person, Kālāmas, overcome by hatred, with his mind consumed by it, kills living beings, takes what is not given, wanders around with another’s wife, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Yes, venerable sir.”
“What do you think, Kālāmas? When |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| arises within a person, does it arise for their benefit or for their harm?”
“For their harm, venerable sir.”
“And this |deluded::confused, disoriented [mūḷha]| person, Kālāmas, overcome by delusion, with his mind consumed by it, kills living beings, takes what is not given, wanders around with another’s wife, speaks lies, and encourages others to do likewise, which leads to their harm and suffering for a long time.”
“Yes, venerable sir.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Unwholesome, venerable sir.”
“Blameworthy or blameless?”
“Blameworthy, venerable sir.”
“Criticized by the wise or praised by the wise?”
“Criticized by the wise, venerable sir.”
“When undertaken and practiced, do they lead to harm and suffering, or not? Or how does it appear to you here?”
“When undertaken and practiced, venerable sir, they lead to harm and suffering. That is how it appears to us here.”
“So, Kālāmas, regarding what we said: ‘Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: “The ascetic is our teacher.” But when you know for yourselves: “These things are unwholesome; these things are objectionable; these things are criticized by the wise; these things, if undertaken and practiced, lead to harm and suffering,” then you should abandon them,’—it was with reference to this that this was said.
Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our teacher.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if undertaken and practiced, lead to benefit and happiness,’ then you should enter upon and abide in them.
What do you think, Kālāmas? When |non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| arises within a person, does it arise for their benefit or for their harm?”
“For their benefit, venerable sir.”
“And this person without greed, Kālāmas, not overcome by greed, with his mind not consumed by it, does not kill living beings, does not take what is not given, does not wander around with another’s wife, does not speak lies, and does not encourage others to do likewise, which leads to their benefit and happiness for a long time.”
“Yes, venerable sir.”
“What do you think, Kālāmas? When non-hatred or non-delusion arises within a person, does it arise for their benefit or for their harm?” “For their benefit, venerable sir.” “And this person without hatred and without delusion, Kālāmas, not overcome by hatred and not overcome by delusion, with his mind not consumed by it, does not kill living beings, does not take what is not given, does not wander around with another’s wife, does not speak lies, and does not encourage others to do likewise, which leads to their benefit and happiness for a long time.”
“Yes, venerable sir.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Wholesome, venerable sir.”
“Blameworthy or blameless?”
“Blameless, venerable sir.”
“Criticized by the wise or praised by the wise?”
“Praised by the wise, venerable sir.”
“When undertaken and practiced, do they lead to benefit and happiness, or not? Or how does it appear to you here?”
“When undertaken and practiced, venerable sir, they lead to benefit and happiness. That is how it appears to us here.”
“So, Kālāmas, regarding what we said: ‘Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inference, by reflection on reasons, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: “The ascetic is our teacher.” But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, if undertaken and practiced, lead to benefit and happiness,” then you should enter upon and abide in them,’—it was with reference to this that this was said.
Now, Kālāmas, that disciple of the Noble Ones, who is without greed, without |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, |undeluded::without confusion [asammūḷha]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.
He abides pervading one direction with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with compassion, expansive, exalted, immeasurable, without hatred and free of affliction.
He abides pervading one direction with a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with altruistic joy, expansive, exalted, immeasurable, without hatred and free of affliction.
He abides pervading one direction with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction.
Now, Kālāmas, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found four |solaces::assurances, reliefs; lit. inhalation [assāsā]| here in this very life.
‘If there is another world, and if there is fruit and result of good and bad deeds, then it is possible that with the breakup of the body, after death, I will arise in a happy destination, a heavenly world.’ This is the first solace found by him.
‘If, however, there is no other world, and there is no fruit and result of good and bad deeds, then I maintain myself in happiness in this very life, without hatred, free of affliction, and |untroubled::undisturbed, calm; lit. free from trembling [anīgha]|.’ This is the second solace found by him.
‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’ This is the third solace found by him.
‘But if evil does not come to one who does evil, then I regard myself as purified in both respects.’ This is the fourth solace found by him.
Now, Kālāmas, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found these four solaces here in this very life.”
“So it is, Blessed One! So it is, Accomplished One! Venerable sir, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found four solaces here in this very life.
‘If there is another world, and if there is fruit and result of good and bad deeds, then it is possible that with the breakup of the body, after death, I will arise in a happy destination, a heavenly world.’ This is the first solace found by him.
‘If, however, there is no other world, and there is no fruit and result of good and bad deeds, then I maintain myself in happiness in this very life, without hatred, free of affliction, and untroubled.’ This is the second solace found by him.
‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’ This is the third solace found by him.
‘But if evil does not come to one who does evil, then I regard myself as purified in both respects.’ This is the fourth solace found by him.
Venerable sir, that disciple of the Noble Ones—who has a mind thus free from hatred, a mind thus benevolent, a mind thus undefiled, and a mind thus purified—is one who has found these four solaces here in this very life.
Excellent, venerable sir! Excellent, venerable sir! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, the Dhamma has been explained by the Blessed One in many ways. We go for refuge to the Blessed One, to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and to the Saṅgha of bhikkhus. May the Blessed One remember us as lay followers who, from this day forward, have gone to refuge for life.”
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. Assosuṁ kho kesamuttiyā kālāmā:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ:
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
Taṁ kiṁ maññatha, kālāmā, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Ahitāya, bhante”.
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, kālāmā, doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Ahitāya, bhante”.
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, kālāmā, moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Ahitāya, bhante”.
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“Akusalā, bhante”.
“Sāvajjā vā anavajjā vā”ti?
“Sāvajjā, bhante”.
“Viññugarahitā vā viññuppasatthā vā”ti?
“Viññugarahitā, bhante”.
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī”ti.
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha: “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
Taṁ kiṁ maññatha, kālāmā, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Hitāya, bhante”.
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, kālāmā, adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… hitāya sukhāyā”ti.
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“Kusalā, bhante”.
“Sāvajjā vā anavajjā vā”ti?
“Anavajjā, bhante”.
“Viññugarahitā vā viññuppasatthā vā”ti?
“Viññuppasatthā, bhante”.
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.
“Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘etha tumhe, kālāmā. Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha—ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Karuṇāsahagatena cetasā …pe…
muditāsahagatena cetasā …pe…
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
“Evametaṁ, bhagavā, evametaṁ, sugata. Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
Abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.