Schools > Students > Ages 15-16 > Scripture and authority > Kalama SuttaThe Kalama Sutta
from the Anguttara Nikaya.The text is translated by Urgyen Sangharakshita.
Background
In the town of Kesaputta, in Kosala, northern India, a group from the Kalama tribe seek the Buddha’s advice. Confused by teachers proclaiming contradictory ideas, they wonder how to decide whose teaching to follow. Respecting the fact that they are not his followers and that their views may differ from his, the Buddha advocates testing teachings against experience.
The Kalamas are so impressed with his teaching that they become his lay followers; they go for refuge to the Buddha, Dharma and Sangha as the only true sources of security in this life.
Text
Thus have I heard: On a certain occasion the Exalted One, while going his rounds among the Kosalans with a great company of monks, cam to Kesaputta, a district of the Kosalans.
Now the Kalamas of Kesaputta heard it said that Gotama the recluse, the Sakyans’ son who went forth as a wanderer from the Sakyan clan, had reached Kesaputta.
And this good report was noised abroad about Gotama, that Exalted One, thus: “He it is, the Exalted One, Arahant, a Fully Enlightened One, perfect in knowledge and practice, and so forth. It were indeed a good thing to get sight of such arahants!”
So the Kalamas of Kesaputta came to see the Exalted One. On reaching him, some saluted the Exalted One and sat down at one side; some greeted the Exalted One courteously, and after the exchange of greetings and courtesies sat down at one side; some raising their joined palms to the Exalted One sat down at one side; some proclaimed their name and clan and did likewise; while others without saying anything just sat down at one side. Then as they sat thus the Kalamas of Kesaputta said this to the Exalted One:
“Sir, certain recluses and brahmins come to Kesaputta. As to their own view, they proclaim and expound it in full; but as to the view of others, they abuse it, revile it, depreciate and cripple it. Moreover, sir, other recluses and brahmins, on coming to Kesaputta, do likewise. When we listen to them, sir, we have doubt and wavering as to which of these worthies is speaking truth and which speaks falsehood.”
“Yes, Kalamas, you may well doubt, you may well waver. In a doubtful matter wavering does arise. Now look you, Kalamas, be not misled by report or tradition or hearsay; be not misled by proficiency in the collections, nor by mere logic or inference, nor after considering reasons, nor after reflection on and approval of some theory, nor because it fits becoming, nor out of respect for a recluse who holds it. But, Kalamas, when you know for yourselves, these things are unprofitable, these things are blameworthy, these things are censure by the intelligent; these things, when performed and undertaken, conduce to loss and sorrow, then indeed do ye reject them, Kalamas.
Now what think ye, Kalamas? When greed arises within a man, does it arise to his profit or to his loss?
“To his loss, sir.”
Now Kalamas, does not this man, thus become greedy, being overcome by greed and losing control of his mind, does he not kill a living creature, take what is not given, go after another’s wife, tell lies and lead another into such a state as cause his loss and sorrow for a long time?”
“He does, sir.”
“Now what think ye, Kalamas? When malice arises within a man, does it arise to his profit or two his loss?”
“To his loss, sir.”
“Now, Kalamas, does not this man, thus become malicious, being overcome by malice and losing control of his mind, does he not kill a living creature, take what is not given, go after another’s wife, tell lies and lea another into such a state as cause his loss and sorrow for a long time?”
“He does indeed, sir.”
“Now what think ye, Kalamas? When illusion arise within a man, does it arise to his profit or to his loss?”
“To his loss, sir.”
“Now, Kalamas, does not this man, thus deluded likewise lead another to his loss and sorrow for a long time?”
“He does, sir.”
“Well then, Kalamas, what think ye? Are these things profitable or unprofitable?”
“Unprofitable, sir.”
“Are they blameworthy or not?”
“Blameworthy, sir.”
“Are they censured by the intelligent or not?”
“They are censured, sir.”
“If performed and undertaken, do the conduce to loss and sorrow or not?”
“They conduce to loss and sorrow, sir. It is just so, methinks.”
“So, then, Kalamas, as to my words to you just now: ‘Be not misled by proficiency in the collections, nor by mere logic or inference, nor after considering reasons, nor after reflection on and approval of some theory, nor because it fits becoming, nor out of respect for a recluse who holds it. But, Kalamas, when you know for yourselves: these things are unprofitable, these things are blameworthy, these things are censured by the intelligent; these things, when performed and undertaken, conduce to loss and sorrow, then indeed do ye reject them, such was my reason for uttering those words.
Come now, Kalamas, be ye not so misled. But if at any time ye know of yourselves: these things are profitable, they are blameless, they are praised by the intelligent; these things when performed and undertaken, conduce to profit and happiness, then, Kalamas, do ye, having undertaken them, abide therein.
Now what think ye, Kalamas? When freedom from greed arises within a man, does it arise to his profit or his loss?”
“To his profit, sir.”
“Does not this man, not being greedy, not overcome by greed, having his mind under control, does he not cease to slay and so forth; does he not cease to mislead another into a state that shall be to his loss and sorrow for a long time?”
“He does, sir.”
“Now what think ye, Kalamas? When freedom from malice arises within a man, does it arise to his profit or his loss?”
“To his profit, sir.”
“Does not this man, not being malicious, not being overcome by malice, but having his mind under control, does he not cease to slay and so forth? Does he not lead another into such a state as causes his profit and happiness for a long time?”
“He does, sir.”
“And is this not the same with regard to freedom from illusion?”
“Yes, sir.”
“Then, Kalamas, what think ye? Are these things profitable or unprofitable?”
“Profitable, sir.”
“Are they blameworthy or not?”
“They are not, sir.”
“Are they censure or praised by the intelligent?”
“They are praised, sir.”
“When performed and undertaken, do they conduce to happiness or not?”
“They do conduce to happiness, sir. It is just so, methinks.”
“So, then Kalamas, as to my words to you just now: ‘Be ye not misled, but when ye know for yourselves: these things are profitable and conduce to happiness, do ye undertake them and abide therein.’ such was my reason for uttering them.
Now Kalamas, he who is an Ariyan disciple freed from coveting and malevolence, who is not bewildered but self-controlled and mindful, with a heart possessed by goodwill, by compassion, possessed by sympathy, by equanimity that is widespread, grown great and boundless, free from enmity and oppression, such a one abides suffusing one quarter of the world therewith, likewise the second, third and fourth quarter of the world. And in like manner above, below, across, everywhere, for all sorts and conditions, he abides suffusing the whole world with a heart possessed by equanimity that is widespread, grown great and boundless, free from enmity and oppression. By that Ariyan disciple whose heart is thus free from enmity, free from oppression, untainted and made pure, by such in this very life four comforts are attained, thus:
‘If there be a world beyond, if there be fruit and ripening of deeds done well or ill, then when body breaks up after death, I shall be reborn in the Happy Lot, in the Heaven World.’ This is the first comfort he attains.
‘If, however, there be no world beyond, no fruit and ripening of deeds done well or ill, yet in this very life do I hold myself free from enmity and oppression, sorrowless and well.’ This is the second comfort he attains.
‘Though as a result of action, ill be done by me, yet do I plan no ill to anyone. And if I do no ill, how can sorrow touch me?’ This is the third comfort he attains.
‘But if, as a result of action, no ill be done by me, then in both ways do I behold myself utterly pure.’ This is the fourth comfort he attains.
Thus, Kalamas, that Ariyan disciple whose heart is free from enmity, free from oppression, untainted and made pure, in this very life attains these four comforts.”
“So it is, Exalted One, So it is, Welfarer. That Ariyan disciple in this very life attains these four comforts...” And they repeated all that had been said.
“Excellent, sir! We here do go for refuge to the Exalted One, to Dhamma and to the Order of monks. May the Exalted One accept us as lay-followers from this day forth so long as life shall last, who have so taken refuge.”