The instruction of the
Kalamas (Kalama Sutta) is justly famous for its encouragement of free inquiry;
the spirit of the sutta signifies a teaching that is exempt from fanaticism, bigotry,
dogmatism, and intolerance.
The reasonableness of the
Dhamma, the Buddha's teaching, is chiefly evident in its welcoming careful
examination at all stages of the path to enlightenment. Indeed the whole course
of training for wisdom culminating in the purity of the consummate one (the
arhat) is intimately bound up with examination and analysis of things internal:
the eye and visible objects, the ear and sounds, the nose and smells, the
tongue and tastes, the body and tactile impressions, the mind and ideas.
Thus since all phenomena
have to be correctly understood in the field of Dhamma, insight is operative
throughout. In this sutta it is active in rejecting the bad and adopting the
good way; in the extracts given below in clarifying the basis of knowledge of
conditionality and arhatship. Here it may be mentioned that the methods of
examination in the Kalama Sutta and in the extracts cited here, have sprung
from the knowledge of things as they are and that the tenor of these methods
are implied in all straight thinking. Further, as penetration and
comprehension, the constituents of wisdom are the result of such thinking, the
place of critical examination and analysis in the development of right vision
is obvious. Where is the wisdom or vision that can descend, all of a sudden,
untouched and uninfluenced by a critical thought?
The Kalama Sutta, which
sets forth the principles that should be followed by a seeker of truth, and
which contains a standard things are judged by, belongs to a framework of the
Dhamma; the four solaces taught in the sutta point out the extent to which the
Buddha permits suspense of judgment in matters beyond normal cognition. The
solaces show that the reason for a virtuous life does not necessarily depend on
belief in rebirth or retribution, but on mental well-being acquired through the
overcoming of greed, hate, and delusion.
More than fifty years ago,
Moncure D. Conway, the author of "My Pilgrimage to the Wise Men of the
East," visited Colombo. He was a friend of Ponnambalam Ramanathan (then
Solicitor General of Ceylon), and together with him Conway went to the
Vidyodaya Pirivena to learn something of the Buddha's teaching from Hikkaduve
Siri Sumangala Nayaka Thera, the founder of the institution. The Nayaka Thera
explained to them the principles contained in the Kalama Sutta and at the end
of the conversation Ramanathan whispered to Conway: "Is it not strange
that you and I, who come from far different religions and regions, should
together listen to a sermon from the Buddha in favor of that free thought, that
independence of traditional and fashionable doctrines, which is still the vital
principle of human development?" -- Conway: "Yes, and we with the
(Kalama) princes pronounce his doctrines good."
"Here a bhikkhu, having seen an object
with the eye, knows when greed, hate, and delusion are within, 'Greed, hate,
and delusion are in me'; he knows when greed, hate, and delusion are not
within, 'Greed, hate, and delusion are not in me.' Bhikkhus, have these things
to be experienced through faith, liking, what has been acquired by repeated
hearing, specious reasoning, or a bias towards a notion that has been pondered
over?" -- "No, venerable sir." -- "Bhikkhus, this even is
the way by which a bhikkhu, apart from faith, liking, what has been acquired by
repeated hearing, specious reasoning, or a bias towards a notion that has been
pondered over, declares realization of knowledge thus: I know that birth has
been exhausted, the celibate life has been lived, what must be done has been
done and there is no more of this to come."
1. I heard thus. Once the
Blessed One, while wandering in the Kosala country with a large community of
bhikkhus, entered a town of the Kalama people called Kesaputta. The Kalamas who
were inhabitants of Kesaputta: "Reverend Gotama, the monk, the son of the
Sakyans, has, while wandering in the Kosala country, entered Kesaputta. The
good repute of the Reverend Gotama has been spread in this way: Indeed, the
Blessed One is thus consummate, fully enlightened, endowed with knowledge and
practice, sublime, knower of the worlds, peerless, guide of tamable men,
teacher of divine and human beings, which he by himself has through direct
knowledge understood clearly. He set forth the Dhamma, good in the beginning,
good in the middle, good in the end, possessed of meaning and the letter, and
complete in everything; and he proclaims the holy life that is perfectly pure.
Seeing such consummate ones is good indeed."
2. Then the Kalamas who
were inhabitants of Kesaputta went to where the Blessed One was. On arriving
there some paid homage to him and sat down on one side; some exchanged
greetings with him and after the ending of cordial memorable talk, sat down on
one side; some saluted him raising their joined palms and sat down on one side;
some announced their name and family and sat down on one side; some without
speaking, sat down on one side.
3. The Kalamas who were
inhabitants of Kesaputta sitting on one side said to the Blessed One:
"There are some monks and brahmins, venerable sir, who visit Kesaputta.
They expound and explain only their own doctrines; the doctrines of others they
despise, revile, and pull to pieces. Some other monks and brahmins too,
venerable sir, come to Kesaputta. They also expound and explain only their own
doctrines; the doctrines of others they despise, revile, and pull to pieces.
Venerable sir, there is doubt, there is uncertainty in us concerning them.
Which of these reverend monks and brahmins spoke the truth and which
falsehood?"
4. "It is proper for
you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what
is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated
hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture;
nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a
bias towards a notion that has been pondered over; nor upon another's seeming
ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when
you yourselves know: 'These things are bad; these things are blamable; these
things are censured by the wise; undertaken and observed, these things lead to
harm and ill,' abandon them.
5. "What do you think,
Kalamas? Does greed appear in a man for his benefit or harm?" -- "For
his harm, venerable sir." -- "Kalamas, being given to greed, and being
overwhelmed and vanquished mentally by greed, this man takes life, steals,
commits adultery, and tells lies; he prompts another too, to do likewise. Will
that be long for his harm and ill?" -- "Yes, venerable sir."
6. "What do you think,
Kalamas? Does hate appear in a man for his benefit or harm?" -- "For
his harm, venerable sir." -- "Kalamas, being given to hate, and being
overwhelmed and vanquished mentally by hate, this man takes life, steals,
commits adultery, and tells lies; he prompts another too, to do likewise. Will
that be long for his harm and ill?" -- "Yes, venerable sir."
7. "What do you think,
Kalamas? Does delusion appear in a man for his benefit or harm?" --
"For his harm, venerable sir." -- "Kalamas, being given to
delusion, and being overwhelmed and vanquished mentally by delusion, this man
takes life, steals, commits adultery, and tells lies; he prompts another too,
to do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir."
8. "What do you think,
Kalamas? Are these things good or bad?" -- "Bad, venerable sir"
-- "Blamable or not blamable?" -- "Blamable, venerable
sir." -- "Censured or praised by the wise?" -- "Censured,
venerable sir." -- "Undertaken and observed, do these things lead to
harm and ill, or not? Or how does it strike you?" -- "Undertaken and
observed, these things lead to harm and ill. Thus it strikes us here."
9. "Therefore, did we
say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been
acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what
is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been pondered over; nor
upon another's seeming ability; nor upon the consideration, "The monk is
our teacher." Kalamas, when you yourselves know: "These things are
bad; these things are blamable; these things are censured by the wise;
undertaken and observed, these things lead to harm and ill," abandon
them.'
10. "Come, Kalamas. Do
not go upon what has been acquired by repeated hearing; nor upon tradition; nor
upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an
axiom; nor upon specious reasoning; nor upon a bias towards a notion that has
been pondered over; nor upon another's seeming ability; nor upon the
consideration, 'The monk is our teacher.' Kalamas, when you yourselves know:
'These things are good; these things are not blamable; these things are praised
by the wise; undertaken and observed, these things lead to benefit and
happiness,' enter on and abide in them.
11. "What do you
think, Kalamas? Does absence of greed appear in a man for his benefit or
harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to greed, and being not overwhelmed and not vanquished mentally
by greed, this man does not take life, does not steal, does not commit
adultery, and does not tell lies; he prompts another too, to do likewise. Will
that be long for his benefit and happiness?" -- "Yes, venerable
sir."
12. "What do you
think, Kalamas? Does absence of hate appear in a man for his benefit or
harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to hate, and being not overwhelmed and not vanquished mentally
by hate, this man does not take life, does not steal, does not commit adultery,
and does not tell lies; he prompts another too, to do likewise. Will that be
long for his benefit and happiness?" _ "Yes, venerable sir."
13. "What do you
think, Kalamas? Does absence of delusion appear in a man for his benefit or
harm?" -- "For his benefit, venerable sir." -- "Kalamas,
being not given to delusion, and being not overwhelmed and not vanquished
mentally by delusion, this man does not take life, does not steal, does not
commit adultery, and does not tell lies; he prompts another too, to do
likewise. Will that be long for his benefit and happiness?" _ "Yes,
venerable sir."
14. "What do you
think, Kalamas? Are these things good or bad?" -- "Good, venerable
sir." -- "Blamable or not blamable?" -- "Not blamable,
venerable sir." -- "Censured or praised by the wise?" --
"Praised, venerable sir." -- "Undertaken and observed, do these
things lead to benefit and happiness, or not? Or how does it strike you?"
-- "Undertaken and observed, these things lead to benefit and happiness.
Thus it strikes us here."
15. "Therefore, did we
say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been
acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what
is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious
reasoning; nor upon a bias towards a notion that has been pondered over; nor
upon another's seeming ability; nor upon the consideration, "The monk is
our teacher." Kalamas, when you yourselves know: "These things are
bad; these things are blamable; these things are censured by the wise;
undertaken and observed, these things lead to harm and ill," abandon
them.'
16. "The disciple of
the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill
will, undeluded, clearly comprehending and mindful, dwells, having pervaded,
with the thought of amity, one quarter; likewise the second; likewise the
third; likewise the fourth; so above, below, and across; he dwells, having
pervaded because of the existence in it of all living beings, everywhere, the
entire world, with the great, exalted, boundless thought of amity that is free
of hate or malice.
"He lives, having
pervaded, with the thought of compassion, one quarter; likewise the second;
likewise the third; likewise the fourth; so above, below, and across; he
dwells, having pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted, boundless thought of
compassion that is free of hate or malice.
"He lives, having
pervaded, with the thought of gladness, one quarter; likewise the second;
likewise the third; likewise the fourth; so above, below, and across; he
dwells, having pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted, boundless thought of
gladness that is free of hate or malice.
"He lives, having
pervaded, with the thought of equanimity, one quarter; likewise the second;
likewise the third; likewise the fourth; so above, below, and across; he
dwells, having pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted, boundless thought of
equanimity that is free of hate or malice.
17. "The disciple of
the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free
mind, such an undefiled mind, and such a purified mind, is one by whom four
solaces are found here and now.
"'Suppose there is a
hereafter and there is a fruit, result, of deeds done well or ill. Then it is
possible that at the dissolution of the body after death, I shall arise in the
heavenly world, which is possessed of the state of bliss.' This is the first
solace found by him.
"'Suppose there is no
hereafter and there is no fruit, no result, of deeds done well or ill. Yet in
this world, here and now, free from hatred, free from malice, safe and sound,
and happy, I keep myself.' This is the second solace found by him.
"'Suppose evil
(results) befall an evil-doer. I, however, think of doing evil to no one. Then,
how can ill (results) affect me who do no evil deed?' This is the third solace
found by him.
"'Suppose evil
(results) do not befall an evil-doer. Then I see myself purified in any case.'
This is the fourth solace found by him.
"The disciple of the
Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such
an undefiled mind, and such a purified mind, is one by whom, here and now,
these four solaces are found."
"So it is, Blessed
One. So it is, Sublime one. The disciple of the Noble Ones, venerable sir, who
has such a hate-free mind, such a malice-free mind, such an undefiled mind, and
such a purified mind, is one by whom, here and now, four solaces are found.
"'Suppose there is a
hereafter and there is a fruit, result, of deeds done well or ill. Then it is
possible that at the dissolution of the body after death, I shall arise in the
heavenly world, which is possessed of the state of bliss.' This is the first
solace found by him.
"'Suppose there is no
hereafter and there is no fruit, no result, of deeds done well or ill. Yet in
this world, here and now, free from hatred, free from malice, safe and sound,
and happy, I keep myself.' This is the second solace found by him.
"'Suppose evil
(results) befall an evil-doer. I, however, think of doing evil to no one. Then,
how can ill (results) affect me who do no evil deed?' This is the third solace
found by him.
"'Suppose evil
(results) do not befall an evil-doer. Then I see myself purified in any case.'
This is the fourth solace found by him.
"The disciple of the
Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free
mind, such an undefiled mind, and such a purified mind, is one by whom, here
and now, these four solaces are found.
"Marvelous, venerable
sir! Marvelous, venerable sir! As if, venerable sir, a person were to turn face
upwards what is upside down, or to uncover the concealed, or to point the way
to one who is lost or to carry a lamp in the darkness, thinking, 'Those who
have eyes will see visible objects,' so has the Dhamma been set forth in many
ways by the Blessed One. We, venerable sir, go to the Blessed One for refuge,
to the Dhamma for refuge, and to the Community of Bhikkhus for refuge. Venerable
sir, may the Blessed One regard us as lay followers who have gone for refuge
for life, from today."