1. Thus have I heard: On a certain occasion the Exalted One, while going
on his rounds among the Kosalans with the great company of monks, came
to Kesaputta, a district of the Kosalans.

Now, the Kalama 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 about Gotama, that Exalted One: It is
He, the Exalted One, Arahant, a Fully Enlightened One, perfect in
knowledge and practise, Welfare, World Knower, Unsurpassed charioteer of
men to be tamed, Teacher of deva and mankind, having himself come to
know it thoroughly for himself. He teaches Dhamma that is lovely in the
beginning, lovely in the middle, lovely in the ending, both in letter
and spirit; in all its fullness He preaches the holy life that is
utterly pure. Well indeed for us if we could get the sight of arahants
such as these.

Then the Kalamas 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 a cordial and 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.

2. Seated there, the Kalamas said to the Blessed One: "There are some
monks and brahmins, Venerable Sir, who visit Kesaputta. They expound and
explain only their own doctrines, they despise, revile, and pull to
pieces the doctrines of other. (Likewise) some other monks and brahmins,
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. When we listen to them, Sir, we have doubt and wavering
as to which of these worthy ones are speaking truth and which speak
falsehood.

3. "It is proper for you, Kalamas, to doubt, to be uncertain; in a
doubtful matter, by revelation; does arise. Come, Kalamas. Do not go by
revelation; do not go by tradition; do not go by hearsay; do not go no
the authority of sacred texts; do not go on the grounds of pure logics;
do not go by a view that seems rational; do not go by reflecting on mere
appearances; do not go along with a considered view because you agree
with it; do not go along on the ground that the person is competent; do
not go along because (thinking) the recluse is our teacher. Kalamas,
when you know yourselves: These things are unwholesome, these things are
blameworthy; these things are censured by the wise; and when undertaken
and observed, these things lead to harm and ill, abandon them.

4. '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 to do likewise. Will that be for his harm
and ill for a long time?'
'Yes, Venerable Sir.'

5. '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 and ill for a long time?''
'Yes, Venerable Sir.'

6. '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 to do likewise. Will that be for his harm
and ill for a long time?'
'Yes, Venerable Sir.'

7. 'What do you think, Kalamas? Are these things wholesome or
unwholesome?'
'Unwholesome, Venerable Sir.'
'Blameworthy or not?'
'Blameworthy, Venerable Sir.'
'Censured or praised by this wise? '
'Censured, Venerable Sir.'
'When 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. It is just
so, Sir.'

8. This is why I said, Kalamas, 'Come, Kalamas. Do not go by revelation;
do not go by tradition; do not go by hearsay; do not go on the authority
of sacred texts; do not go on the grounds of pure logics; do not by a
view that seems rational; do not go along with a considered view because
you agree with it; do not go along on the ground that the person is
competent; do not go along (thinking) because the recluse is our
teacher.' Kalamas, when you know yourself: 'These things are
unwholesome, these things are blameworthy; these things are censured by
the wise; and when undertaken and observed, these things lead to harm
and ill', abandon them. Such was my reason for uttering those words.

9. 'Come, Kalamas. Do not go by revelation; do not go by tradition; do
not go by hearsay; do not go on the authority of sacred texts; do not go
on the grounds of pure logics; do not go by a view that seems rational;
do not go by reflecting on mear appearances; do not go along with a
considered view because you agree with it; do not go along on the ground
that the person is competent; do not go along (thinking ) because the
recluse is our teacher.' Kalamas, when you know for yourselves: 'These
are wholeseome; these things are not blameworthy; these things are
praised by the wise; undertaken and observed, these things lead to
benefit and happiness', having undertaken them, abide in them.

10. '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 to do likewise. Will that be for his benefit and happiness for a
long time? '
'Yes, Venerable Sir.'

11. '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; and he prompts
another to do likewise. Will that be for his benefit and happiness for a
long time?'
'Yes Venerable Sir.'

12. '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, and he prompts another to do likewise. Will that be for his
benefit and happiness for a long time?'
'Yes, Venerable Sir.'

13. 'What do you think, Kalamas? Are these things wholesome or
unwholesome?'
'Wholesome, Venerable Sir.'
'Blameworthy or not blameworthy?'
'Not blameworthy, Venerable Sir.'
'Censured or praised by the wise?'
'Praised, Venerable Sir.'
'Undertaken and observed, these things lead to benefit and happiness.'
'It is just so, Venerable Sir.'

14. Therefore, this is why I said, 'Come, Kalamas. Do not go by
revelation; do not go by tradition; do not go by hearsay; do not go on
the authority of sacred texts; do not go on the grounds of pure logics;
do not by a view that seems rational; do not go along with a considered
view because you agree with it; do not go along on the ground that the
person is competent; do not go along (thinking) because the recluse is
our teacher.' Kalamas, when you know yourself: 'These things are
unwholesome, these things are blameworthy; these things are censured by
the wise; and when undertaken and observed, these things lead to harm
and ill', abide them.

15. The Noble Disciple, Kalamas, who in this way is devoid of coveting,
devoid of ill will, undeluded, clearly comprehending and mindful, dwells
pervading, with thoughts of loving-kindness, compassion, sympathetic joy
and equanimity, towards one quarter (of the world), likewise the second,
the third and the fourth. And in like manner above, below, across,
everywhere, for all sorts and conditions, he abides suffusing the whole
world with a heart possessed by thoughts of loving kindness, compassion,
sympathetic joy and equanimity that is widespread, grown great and
boundless, free from enmity and oppression. By that, the Ariyan
disciple, whose heart is thus free from enmity, free from oppression,
untainted and made pure, in this very life four consolations are at
tained. These are thus:

16. 'Suppose there is a hereafter and there is a fruit, a result, of
deeds done well or ill, then it is possible that at the dissolution of
the body after death, I shall be reborn in the heavenly world, which is
possessed of the state of bliss'. This is his first consolation.

'Suppose there is no hereafter and there is no fruit, no result of deeds
done well or ill then in this world, here and now, free from hatred,
free from malice, safe and sound and happy, I keep myself'. This is his
second consolation.

'Suppose evil (results) befall an evildoer, if I think of doing evil to
none, then, how can suffering affect me who do no evil deed?' This is
his third consolation.

'Suppose I do no evil, both in this world and the next, I shall see that
I am pure.' This is his fourth consolation.

Thus, Kalamas, the Ariyan disciple whose heart is free from enmity, free
form oppression, untainted and made pure, in this very life attains
these four consolations.

17. So it is Blessed One. So it is, Well Farer. The Noble Disciple,
Venerable Sir, whose heart is free from enmity, free from oppression,
untainted and made pure, in this very life attains these four
consolations.

'Suppose there is a hereafter and there is a fruit, a result, of deeds
done well or ill, then it is possible that at the dissolution of the
body after death, I shall be reborn in the heavenly world, which is
possessed of the state of bliss'. This is his first consolation.

'Suppose there is no hereafter and there is no fruit, no result of deeds
done well or ill then in this world, here and now, free from hatred,
free form malice, safe and sound and happy, I keep myself'. This is his
second consolation.

'Suppose evil (results) befall an evil-doer, if I think of doing evil to
none, then, how can suffering affect me who do no evil deed?' This is
his third consolation.

'Suppose I do no evil, both in this world and the next, I shall see that
I am pure.' This is his fourth consolation.

Marvellous, Venerable Sir! Marvellous, Venerable Sir! It is as if,
Venerable Sir, a person turns face upwards what was upside down, or
reveals what was concealed, or points the way to one who was lost, or
holds up a light in the darkness thinking, 'Those who have eyes will see
visible objects', even so in diverse ways has Dhamma been set forth by
the Blessed One. We, Venerable Sir, go to the Blessed One for refuge, to
the Dhamma for refuge, and to the Order of Monks for refuge. Venerable
sir, may the Blessed One accept us as followers, who have gone for
refuge, form this day forth while life lasts.

- end of sutta -


Riznica Dharme | www.mandala.hr | Dharma Treasury