KESAPUTTIYA SUTTA
(Kalama Sutta)

Anguttara Nikaya, Suttanta Pitaka

Translated into English by The Department of Pali,
University of Rangoon, Burma

           Thus I have heard. On one occasion the Bhagava while journeying in the districts of Kosala with a great number of monks reached Kesaputta, the market town of the Kalamas. The Kalamas of Kesaputta heard that the monk Gotama, a scion of the Sakiya clan who had gone forth from the Sakiya family had arrived at Kesaputta. This high reputation about the Glorious Gotama had sprung forth—" Thus the Bhagava is an Arahat, the Perfectly Enlightened One, endowed with knowledge and conduct, One who has gone well, the Knower of the world, the unexcelled Charioteer of men to be tamed, the Master of gods and men, the Awakened and the Glorious One. Having realised by himself through super-knowledge, He has made known this world together with the worlds of gods, Maras and Brahmas, together with the communities of monks and brahmins, gods and men. He preaches the Dhamma which is good in the beginning, in the middle, as also in the end, rich in meaning and expression and the holy practice which is perfect, complete and pure ". "It would be good", they said, "if we could pay a visit to such an Arahat."

          Then the Kalamas of Kesaputta approached the Bhagava and having approached Him, some of them made obeisance to the Bhagava and took their seats, some having exchanged words of courtesy and of greetings with the Bhagava sat down, some took their seats after extending joined palms (in adoration) towards the Bhagava, some announced their names and families) while others remained silent and took their seats. Having taken their seats the Kalamas of Kesaputta said to the Bhagava:

           2. "Lord, some monks and brahmins come to Kesaputta. They expound and explain their own views only, but they cast aspersion on, despise, treat with contempt and impair the views of others. Lord, some other monks and brahmins too happen to come to Kesaputta and they too expound and explain their own views, but they cast aspersion on, despise, treat with contempt and impair the views of others. Lord, we have doubt and uncertainty about them—who indeed among these venerable monks, speak the truth and who speak falsehood ?"

           3. "Kalamas, it is quite possible for you to be in doubt and uncertainty. In the case where there is room for doubt, uncertainty has arisen in you.

           "Come you, O Kalamas, don't accept (views) from hearsay, from what you have been told, because it is mentioned in the scriptures, by reason of logic, because of its method, in consideration of the reasoning (being plausible), by tolerating the views based on speculation, because of its appearance of possibility and because "Our monk is venerable". When you Kalamas realize by yourself that these views are unwholesome, faulty, censured by the wise and that they lead to harm and misery when practised and observed, then Kalamas, you should reject them."

           4. "What do you think, O Kamalas? When greed arises subjectively in a person, does it arise for his good or for his harm?" "For his harm, Lord."

           "Kalamas, this greedy fellow being overcome by covetousness and with his mind being totally under the influence of it, takes life, commits theft and adultery, tells lies and also urges others to do so, and this leads him to harm and misery for a long time". "Quite so, Lord".

           5. "What do you think, O Kalamas? When ill-will arises subjectively in a person, does it arise for his good or for his harm?" "For his harm, Lord."

           "Kalamas, this fellow of ill-will being overcome by hatred and with his mind being totally tinder the influence of it, takes life, commits theft and adultery, tells lies and also urges others to do so, and this leads him to harm and misery for a long time". "Quite so, Lord".

           6. "What do you think, O Kalamas? When delusion arises " " For his harm, Lord ".

           "Kalamas, this deluded fellow being overcome by delusion?" "Quite so, Lord".

           7. "What do you think. Kalamas?" "Are these qualities good or bad ?" "Bad, Lord." "Are they faulty or faultless?" "Faulty, Lord". "Are they censured or praised by the wise?" "Censured by the wise, Lord.""Do these qualities when carried out and practised lead to harm and misery or not, otherwise what else is your view on it?" "Lord, these qualities when practised and observed lead to harm and misery. This is just what it occurs to us."

           8. "This indeed, O Kalamas is what I have said. Come, Kalamas, don't accept (views) from hearsay, from what you have been told, because it is mentioned in the scriptures, by reason of logic in consideration of the reasoning (being plausible), by tolerating the views based on speculation, because of its appearance of possibility and because "Our monk is venerable ". When, you Kalamas realise by yourselves that these qualities are unwholesome, faulty, censured by the wise and that they lead to harm and misery when practised and observed, then Kalamas, you should reject them. What I have said was said with reference to this".

           9. "Come, Kamalas, don't accept (views) from hearsay - and because 'Our monk is venerable'. When, you Kalamas, realise by yourselves that these qualities are good, faultless, praised by the wise, and when practised and observed, lead to good and happiness, then you should abide in after acquiring them".

           10. "What do you think, Kalamas? When generosity (alobha) arises subjectively in a man, does it arise for his good or harm ?" "For his good, Lord".

           "This person free from greed, O Kalamas, not being overcome by covetousness with his mind totally uninfluenced by it, does not take life, does not commit theft and adultery, does not tell lies and does not urge others to do so, and this leads him to good and happiness for a long time." "Quite so, Lord."

           11. "What do you think, O Kalamas? When goodwill arises subjectively in a person, does it arise for his good or harm ?" " For his good, Lord ".

           "O Kamalas, a man who is free from ill-will, not being overcome by it, and his mind not being totally under its influence does not take life." "Quite so, Lord".

           12. "What do you think, O Kalamas? When knowledge arises subjectively in a man, does it arise for his good or harm?" " For his good, Lord ".

           "O Kalamas, this person, who is free from delusion not being overcome by it and his mind not being under its influence does not take life." "Quite so, Lord".

           13. "What do you think, O Kalamas? Are these views good or bad ?" "Good, Lord ". " Faulty or faultless ?" "Faultless, Lord ". "Censured or praised by the wise?" "Praised by the wise, Lord". "Do these views when carried out and observed lead to good and happiness or not, otherwise what else is your view on it ?" "Lord, these views when carried out and observed lead to good and happiness, and this is just what occurs to us ".

           14. "This indeed, O Kalamas, is what I have said. Come, Kalamas, don't accept (views) from hearsay ..... and because "Our monk is venerable ". When you Kalamas, realise by yourselves that these views are good, faultless, praised by the wise and when carried out and observed lead to good and happiness, then you should abide in them after acquiring them. What I have said was said with reference to this ".

           15. " Kalamas, this very noble disciple, being thus free from covetousness and malevolence, being undeluded, conscious and mindful (of all his actions), pervades one direction with the mind accompanied by universal good-will, compassion, altruistic joy and equanimity, and so pervades the second, the third and the fourth (directions). Thus, he lives pervading the whole world, above, below, across, everywhere and all round, with thoughts attended with equanimity, abundant, exalted, measureless, bereft of hostility and malevolence. O Kalamas, that very noble disciple having his mind thus free from enmity, malice and impurities and being thus of pure mind, he attains to the fourfold confidences in this very life.

           16. "If there is the other world and if there is the fruit and the result of good and bad deeds, then there is (every) reason that I shall be reborn into the state of bliss, the celestial world on the dissolution of the body after death ". "This is the first confidence that he attain.*

           "If however, there is no other world and if there is no fruit and result of good and bad deeds, then I shall myself lead here a happy life free from enmity, malice and suffering in this very life". This is the second confidence that he attains."

           "If (the view be correct that) by doing sin, sin is committed, then as I have not willed evil to any one, how then can sufferings affect me who have not done any evil deed ?" This is the third item of confidence attained by him."

           "If on the other hand, (the view be correct that) by doing sin, sin is not committed,** there, too, I can look upon myself as pure in both ways:" *** This is the fourth item of confidence attained by him.

           "O Kalamas, that very noble disciple having his mind thus free from enimity, malice and impurities and being thus of pure mind, he attains to the fourfold confidence in this very life."

           17. "It is indeed so, Lord; it is indeed so Sugata. Lord, that very noble disciple having his mind thus free from enmity, malice and impurities and being thus of pure mind, he attains to the fourfold confidence in this very life." "If; however, there is the other world and if there is the fruit and the result of good and bad deeds, then there is (every) reason that I shall be reborn into the state of bliss, the celestial world on the dissolution of the body and after death." This is the first confidence that he attains. "If, however, there is no other world and if there is no fruit and result of good and bad deeds, I shall lead a happy life free from enmity, malice and suffering in this very life." This is the second confidence that he attains.*

           "If (the view be correct that) by doing sin, sin is committed, then as I have not willed evil to any one, bow then can sufferings affect me who have not done any evil deed ?" This is the third item of confidence attained by him.

           "If. on the other hand, (the view be correct that) by doing sin, sin is not committed,** there, too, I can look upon myself as pure in both Ways." *** This is the fourth item of confidence attained by him."

           It is wonderful ! O Gotama, it is indeed wonderful ! Just as, O Gotama, one should turn up that which is upside down or lay bare that which is concealed, or tell the way to the one who has lost his way or hold a lamp in the dark so that those who have eyes might see things; even so, the Dhamma has been revealed to me in many ways by the Venerable Gotama. So I take refuge in the Venerable Gotama, in the Dhamma and in the Order of Monks; may the Venerable Gotama accept me as a lay-disciple who has taken refuge from today onward as long as my life lasts.

           * See the view of Ajitakesakambali—one of the contemporary heretical teachers in Dighanikaya Vol: I page 55.

           ** The view of Purana Kassapa, another contemporary heretical teacher-—" Karoto na kariyati papam' (D. 1. 52). The Buddha's view and those of two heretical teachers are mentioned side by side.

           *** According to the first view, I have committed no sin and according to the second view, even by doing evil no sin is committed.