With the Kālāmas of Kesamutta Kesamuttisutta

So I have heard. Evaṁ me sutaṁ—At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. The Kālāmas of Kesamutta heard: Assosuṁ kho kesamuttiyā kālāmā:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha …’ ‘itipi so bhagavā …pe… It’s good to see such perfected ones.” sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.

Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha: 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:

“There are, sir, some ascetics and brahmins who come to Kesamutta. “Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Then some other ascetics and brahmins come to Kesamutta. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. So, sir, we’re doubting and uncertain: Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?

“It is enough, Kālāmas, for you to be doubting and uncertain. “Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. Doubt has come up in you about an uncertain matter. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ 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. But when you know for yourselves: Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.

What do you think, Kālāmas? Taṁ kiṁ maññatha, kālāmā, Does greed come up in a person for their welfare or harm?” lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Harm, sir.” “Ahitāya, bhante”.

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “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.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, Does hate come up in a person for their welfare or harm?” doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Harm, sir.” “Ahitāya, bhante”.

“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “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.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, Does delusion come up in a person for their welfare or harm?” moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Harm, sir.” “Ahitāya, bhante”.

“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “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.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Kālāmas, are these things skillful or unskillful?” “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

“Unskillful, sir.” “Akusalā, bhante”.

“Blameworthy or blameless?” “Sāvajjā vā anavajjā vā”ti?

“Blameworthy, sir.” “Sāvajjā, bhante”.

“Criticized or praised by sensible people?” “Viññugarahitā vā viññuppasatthā vā”ti?

“Criticized by sensible people, sir.” “Viññugarahitā, bhante”.

“When you undertake them, do they lead to harm and suffering, or not? “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Or how do you see this?” Kathaṁ vā ettha hotī”ti?

“When you undertake them, they lead to harm and suffering. “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. That’s how we see it.” Evaṁ no ettha hotī”ti.

“So, Kālāmas, when I said: “Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘Please, ‘etha tumhe, kālāmā. don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. But when you know for yourselves: Yadā tumhe kālāmā attanāva jāneyyātha: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ 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. But when you know for yourselves: Yadā tumhe, kālāmā, attanāva jāneyyātha: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

What do you think, Kālāmas? Taṁ kiṁ maññatha, kālāmā, Does contentment come up in a person for their welfare or harm?” alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

“Welfare, sir.” “Hitāya, bhante”.

“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “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.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Kālāmas? “Taṁ kiṁ maññatha, kālāmā, Does love come up in a person for their welfare or harm? … adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… Does understanding come up in a person for their welfare or harm? … amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… Is that for their lasting welfare and happiness?” hitāya sukhāyā”ti.

“Yes, sir.” “Evaṁ, bhante”.

“What do you think, Kālāmas, are these things skillful or unskillful?” “Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

“Skillful, sir.” “Kusalā, bhante”.

“Blameworthy or blameless?” “Sāvajjā vā anavajjā vā”ti?

“Blameless, sir.” “Anavajjā, bhante”.

“Criticized or praised by sensible people?” “Viññugarahitā vā viññuppasatthā vā”ti?

“Praised by sensible people, sir.” “Viññuppasatthā, bhante”.

“When you undertake them, do they lead to welfare and happiness, or not? “Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Or how do you see this?” Kathaṁ vā ettha hotī”ti?

“When you undertake them, they lead to welfare and happiness. “Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. That’s how we see it.” Evaṁ no ettha hotī”ti.

“So, Kālāmas, when I said: “Iti kho, kālāmā, yaṁ taṁ avocumhā: ‘Please, ‘etha tumhe, kālāmā. don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. But when you know for yourselves: Yadā tumhe, kālāmā, attanāva jāneyyātha—

“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 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.

They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. Karuṇāsahagatena cetasā …pe…

They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. muditāsahagatena cetasā …pe…

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 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.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. they’ve won four consolations in this very life. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. ‘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 it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. ‘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 it turns out that bad things happen to people who do bad things, then since I have no bad intentions, ‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. ‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. they’ve won these four consolations in this very life.” Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.

“That’s so true, Blessed One! That’s so true, Holy One! “Evametaṁ, bhagavā, evametaṁ, sugata. When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. they’ve won these four consolations in this very life. … 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.

Excellent, sir! Excellent! … Abhikkantaṁ, bhante …pe… We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.” Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.