[505] 66. On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesaputta. The Kālāmas of Kesaputta heard: "The ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, has arrived at Kesaputta. Now a good report of that Master Gotama has spread abroad thus: 'That Blessed One is an arahant, fully self-enlightened, perfect in true knowledge and conduct, well-gone, knower of the world, incomparable leader of persons to be tamed, teacher of devas and human beings, enlightened, blessed. Having realized by his own superknowledge this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and human beings, he makes it known. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and with its phrasing; he reveals the holy life that is utterly perfect and pure.' It is good indeed to see such arahants."
Then the Kālāmas of Kesaputta approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One and, when the courteous and cordial talk was concluded, sat down to one side; some raised their joined palms in reverential salutation toward the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some remained silent and sat down to one side. Sitting to one side, the Kālāmas of Kesaputta said to the Blessed One:
"Bhante, there are some ascetics and brahmins who come to Kesaputta. They explain and illuminate only their own doctrine, but they revile, disparage, despise, and denigrate the doctrines of others. Then, Bhante, some other ascetics and brahmins also come to Kesaputta, and they too explain and illuminate only their own doctrine, while they revile, disparage, despise, and denigrate the doctrines of others. Concerning them, Bhante, there is uncertainty in us, there is doubt (vicikicchā): which of these honorable ascetics and brahmins speaks truth, and which speaks falsehood?"
"It is fitting for you to be uncertain, Kālāmas, fitting for you to doubt; doubt has arisen in you concerning a matter that is uncertain. Come, Kālāmas: do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural collections, by logic, by inference, by reasoned reflection, by acceptance of a view after consideration, by the seeming competence of a speaker, or because you think 'the ascetic is our teacher.' But when, Kālāmas, you know for yourselves: 'These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are censured by the wise; these dhammas, when undertaken and practiced, lead to harm and suffering (dukkha),' then, Kālāmas, you should abandon them.
"What do you think, Kālāmas? When greed (lobha) arises within a person, does it arise for his welfare or for his harm?"
"For his harm, Bhante."
"And, Kālāmas, a person who is greedy, overcome by greed, his mind (citta) possessed by it, destroys life, takes what is not given, goes to another's wife, speaks falsehood, and instigates others to do likewise — which is for his harm and suffering for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? When hatred (dosa) arises within a person, does it arise for his welfare or for his harm?"
"For his harm, Bhante."
"And, Kālāmas, a person full of hate, overcome by hatred, his mind possessed by it, destroys life, takes what is not given, goes to another's wife, speaks falsehood, and instigates others to do likewise — which is for his harm and suffering for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? When delusion (moha) arises within a person, does it arise for his welfare or for his harm?"
"For his harm, Bhante."
"And, Kālāmas, a person who is deluded, overcome by delusion, his mind possessed by it, destroys life, takes what is not given, goes to another's wife, speaks falsehood, and instigates others to do likewise — which is for his harm and suffering for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? Are these dhammas wholesome or unwholesome?" — "Unwholesome, Bhante." — "Blameworthy or blameless?" — "Blameworthy, Bhante." — "Censured by the wise or praised by the wise?" — "Censured by the wise, Bhante." — "When undertaken and practiced, do they lead to harm and suffering, or not? How is it for you in this case?" — "When undertaken and practiced, Bhante, they lead to harm and suffering. So it is for us in this case."
"Thus, Kālāmas, when we said: 'Come, Kālāmas: do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural collections, by logic, by inference, by reasoned reflection, by acceptance of a view after consideration, by the seeming competence of a speaker, or because you think "the ascetic is our teacher." But when, Kālāmas, you know for yourselves: "These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are censured by the wise; these dhammas, when undertaken and practiced, lead to harm and suffering," then, Kālāmas, you should abandon them' — it was because of this that it was said.
"Come, Kālāmas: do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural collections, by logic, by inference, by reasoned reflection, by acceptance of a view after consideration, by the seeming competence of a speaker, or because you think 'the ascetic is our teacher.' But when, Kālāmas, you know for yourselves: 'These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise; these dhammas, when undertaken and practiced, lead to welfare and happiness,' then, Kālāmas, you should enter upon and dwell in them.
"What do you think, Kālāmas? When non-greed arises within a person, does it arise for his welfare or for his harm?"
"For his welfare, Bhante."
"And, Kālāmas, a person who is not greedy, not overcome by greed, his mind not possessed by it, does not destroy life, does not take what is not given, does not go to another's wife, does not speak falsehood, and he instigates others to do likewise — which is for his welfare and happiness for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? When non-hatred arises within a person, does it arise for his welfare or for his harm?"
"For his welfare, Bhante."
"And, Kālāmas, a person without hate, not overcome by hatred, his mind not possessed by it, does not destroy life, does not take what is not given, does not go to another's wife, does not speak falsehood, and he instigates others to do likewise — which is for his welfare and happiness for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? When non-delusion arises within a person, does it arise for his welfare or for his harm?"
"For his welfare, Bhante."
"And, Kālāmas, a person who is undeluded, not overcome by delusion, his mind not possessed by it, does not destroy life, does not take what is not given, does not go to another's wife, does not speak falsehood, and he instigates others to do likewise — which is for his welfare and happiness for a long time."
"So it is, Bhante."
"What do you think, Kālāmas? Are these dhammas wholesome or unwholesome?" — "Wholesome, Bhante." — "Blameworthy or blameless?" — "Blameless, Bhante." — "Censured by the wise or praised by the wise?" — "Praised by the wise, Bhante." — "When undertaken and practiced, do they lead to welfare and happiness, or not? How is it for you in this case?" — "When undertaken and practiced, Bhante, they lead to welfare and happiness. So it is for us in this case."
"Thus, Kālāmas, when we said: 'Come, Kālāmas: do not go by oral tradition, by lineage of teaching, by hearsay, by scriptural collections, by logic, by inference, by reasoned reflection, by acceptance of a view after consideration, by the seeming competence of a speaker, or because you think "the ascetic is our teacher." But when, Kālāmas, you know for yourselves: "These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise; these dhammas, when undertaken and practiced, lead to welfare and happiness," then, Kālāmas, you should enter upon and dwell in them' — it was because of this that it was said.
"Then, Kālāmas, that noble disciple (ariyasāvaka) — thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful — dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness — abundant, exalted, measureless, without enmity, without ill will. With a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, he dwells pervading one quarter, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity — abundant, exalted, measureless, without enmity, without ill will.
"That noble disciple, Kālāmas, whose mind is thus without enmity, whose mind is thus without ill will, whose mind is thus undefiled, whose mind is thus purified, has won four assurances (assāsa) in this very life. 'If there is another world, and if there is the fruit and result of deeds well done and ill done, then it is possible that, with the breakup of the body, after death, I shall arise in a good destination, in a heavenly world' — this is the first assurance he has won. 'But if there is no other world, and no fruit and result of deeds well done and ill done, still right here, in this very life, I maintain myself free of enmity, free of ill will, untroubled, and happy' — this is the second assurance he has won. 'If evil befalls one who does evil, then, since I intend no evil toward anyone, how shall suffering touch me, who do no evil deed?' — this is the third assurance he has won. 'But if evil does not befall one who does evil, then right here I see myself purified in both respects' — this is the fourth assurance he has won.
"That noble disciple, Kālāmas, whose mind is thus without enmity, whose mind is thus without ill will, whose mind is thus undefiled, whose mind is thus purified, has won these four assurances in this very life."
"So it is, Blessed One! So it is, Well-Gone One! That noble disciple, Bhante, whose mind is thus without enmity, whose mind is thus without ill will, whose mind is thus undefiled, whose mind is thus purified, has won four assurances in this very life. 'If there is another world, and if there is the fruit and result of deeds well done and ill done, then it is possible that, with the breakup of the body, after death, I shall arise in a good destination, in a heavenly world' — this is the first assurance he has won. 'But if there is no other world, and no fruit and result of deeds well done and ill done, still right here, in this very life, I maintain myself free of enmity, free of ill will, untroubled, and happy' — this is the second assurance he has won. 'If evil befalls one who does evil, then, since I intend no evil toward anyone, how shall suffering touch me, who do no evil deed?' — this is the third assurance he has won. 'But if evil does not befall one who does evil, then right here I see myself purified in both respects' — this is the fourth assurance he has won. That noble disciple, Bhante, whose mind is thus without enmity, whose mind is thus without ill will, whose mind is thus undefiled, whose mind is thus purified, has won these four assurances in this very life. Excellent, Bhante! … We, Bhante, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One remember us as lay followers who from this day forward have gone for refuge for as long as life lasts."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.