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 of bhikkhus, and eventually he arrived at the market town of the Kālāmas called 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 spread to this effect: ‘The Blessed One ․․․ 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, 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; these things are objectionable; these things are criticized by the wise; these things, if undertaken and practiced, lead to detriment and suffering,’ 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 arises within a person, does it arise for their benefit or for their detriment?”
“Ahitāya, bhante”.
“For their detriment, 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 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 detriment 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 hate arises within a person, does it arise for their benefit or for their detriment?”
“Ahitāya, bhante”.
“For their detriment, 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 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 detriment 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 arises within a person, does it arise for their benefit or for their detriment?”
“Ahitāya, bhante”.
“For their detriment, 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 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 detriment 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 detriment 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 detriment 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 detriment 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 arises within a person, does it arise for their benefit or for their detriment?”
“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 detriment?” ․․․ 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, unconfused, clearly aware, and with mindfulness, abides pervading one direction with a mind imbued with loving-kindness, 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 hostility and free from affliction.
Karuṇāsahagatena cetasā …pe…
With a mind imbued with compassion, ․․․
muditāsahagatena cetasā …pe…
With a mind imbued with appreciative joy, ․․․
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.
With a mind imbued with equanimity, ․․․
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 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 breaking up of the body, after death, I will arise in a good 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, 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 breaking up of the body, after death, I will arise in a good 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! ․․․ We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember us as lay followers who, from this day forward, have gone for refuge from today onward for life.”