The Buddha's Charter of Free Inquiry
Translated from the Pali by
Soma Thera
The Wheel Publication No. 8
SL ISSN 0049-7541
Copyright (C) 1981 Buddhist Publication Society
Buddhist Publication Society
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This edition was transcribed from the print edition in 1994 under the
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Contents
Preface
Supplementary Texts
The Instruction to the Kalamas
Preface
The instruction of the Kalamas (Kalama Sutta) is justly
famous for its encouragement of free inquiry; the spirit of
the sutta signifies a teaching that is exempt from
fanaticism, bigotry, dogmatism, and intolerance.
The reasonableness of the Dhamma, the Buddha's
teaching, is chiefly evident in its welcoming careful
examination at all stages of the path to enlightenment.
Indeed the whole course of training for wisdom culminating
in the purity of the consummate one (the arhat) is intimately
bound up with examination and analysis of things internal:
the eye and visible objects, the ear and sounds, the nose
and smells, the tongue and tastes, the body and tactile
impressions, the mind and ideas.
Thus since all phenomena have to be correctly understood
in the field of Dhamma, insight is operative throughout. In
this sutta it is active in rejecting the bad and adopting the
good way; in the extracts given below in clarifying the basis
of knowledge of conditionality and arhatship. Here it may be
mentioned that the methods of examination in the Kalama
Sutta and in the extracts cited here, have sprung from the
knowledge of things as they are and that the tenor of these
methods are implied in all straight thinking. Further, as
penetration and comprehension, the constituents of
wisdom are the result of such thinking, the place of critical
examination and analysis in the development of right vision
is obvious. Where is the wisdom or vision that can
descend, all of a sudden, untouched and uninfluenced by a
critical thought?
The Kalama Sutta, which sets forth the principles that
should be followed by a seeker of truth, and which contains
a standard things are judged by, belongs to a framework of
the Dhamma; the four solaces taught in the sutta point out
the extent to which the Buddha permits suspense of
judgment in matters beyond normal cognition. The solaces
show that the reason for a virtuous life does not
necessarily depend on belief in rebirth or retribution, but on
mental well-being acquired through the overcoming of
greed, hate, and delusion.
More than fifty years ago, Moncure D. Conway, the author
of "My Pilgrimage to the Wise Men of the East," visited
Colombo. He was a friend of Ponnambalam Ramanathan
(then Solicitor General of Ceylon), and together with him
Conway went to the Vidyodaya Pirivena to learn something
of the Buddha's teaching from Hikkaduve Siri Sumangala
Nayaka Thera, the founder of the institution. The Nayaka
Thera explained to them the principles contained in the
Kalama Sutta and at the end of the conversation
Ramanathan whispered to Conway: "Is it not strange that
you and I, who come from far different religions and
regions, should together listen to a sermon from the
Buddha in favor of that free thought, that independence of
traditional and fashionable doctrines, which is still the vital
principle of human development?" -- Conway: "Yes, and we
with the (Kalama) princes pronounce his doctrines good."
Supplementary Texts
"Friend Savittha, apart from faith, apart from
liking, apart from what has been acquired by
repeated hearing, apart from specious
reasoning, and from a bias towards a notion that
has been pondered over, I know this, I see this:
'Decay and death are due to birth.'"
Samyuttanikaya, Nidanavagga,
Mahavagga, Sutta No. 8
"Here a bhikkhu, having seen an object with the
eye, knows when greed, hate, and delusion are
within, 'Greed, hate, and delusion are in me'; he
knows when greed, hate, and delusion are not
within, 'Greed, hate, and delusion are not in me.'
Bhikkhus, have these things to be experienced
through faith, liking, what has been acquired by
repeated hearing, specious reasoning, or a bias
towards a notion that has been pondered over?"
-- "No, venerable sir." -- "Bhikkhus, this even is
the way by which a bhikkhu, apart from faith,
liking, what has been acquired by repeated
hearing, specious reasoning, or a bias towards a
notion that has been pondered over, declares
realization of knowledge thus: I know that birth
has been exhausted, the celibate life has been
lived, what must be done has been done and
there is no more of this to come."
Samyuttanikaya, Salyatanavagga,
Navapuranavagga, Sutta No. 8
The Instruction to the Kalamas
Anguttara Nikaya, Tika Nipata,
Mahavagga, Sutta No. 65
(The Kalamas of Kesaputta go to see the Buddha)
1. I heard thus. Once the Blessed One, while wandering in
the Kosala country with a large community of bhikkhus,
entered a town of the Kalama people called Kesaputta. The
Kalamas who were inhabitants of Kesaputta: "Reverend
Gotama, the monk, the son of the Sakyans, has, while
wandering in the Kosala country, entered Kesaputta. The
good repute of the Reverend Gotama has been spread in
this way: Indeed, the Blessed One is thus consummate,
fully enlightened, endowed with knowledge and practice,
sublime, knower of the worlds, peerless, guide of tamable
men, teacher of divine and human beings, which he by
himself has through direct knowledge understood clearly.
He set forth the Dhamma, good in the beginning, good in
the middle, good in the end, possessed of meaning and the
letter, and complete in everything; and he proclaims the
holy life that is perfectly pure. Seeing such consummate
ones is good indeed."
2. Then the Kalamas who were inhabitants of Kesaputta
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 the ending of
cordial 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.
(The Kalamas of Kesaputta ask for guidance from the Buddha)
3. The Kalamas who were inhabitants of Kesaputta sitting
on one side said to the Blessed One: "There are some
monks and brahmins, venerable sir, who visit Kesaputta.
They expound and explain only their own doctrines; the
doctrines of others they despise, revile, and pull to pieces.
Some other monks and brahmins too, 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. Venerable sir, there is doubt, there is
uncertainty in us concerning them. Which of these reverend
monks and brahmins spoke the truth and which falsehood?"
(The criterion for rejection)
4. "It is proper for you, Kalamas, to doubt, to be uncertain;
uncertainty has arisen in you about what is doubtful. Come,
Kalamas. Do not go upon what has been acquired by
repeated hearing; nor upon tradition; nor upon rumor; nor
upon what is in a scripture; nor upon surmise; nor upon an
axiom; nor upon specious reasoning; nor upon a bias
towards a notion that has been pondered over; nor upon
another's seeming ability; nor upon the consideration, 'The
monk is our teacher.' Kalamas, when you yourselves know:
'These things are bad; these things are blamable; these
things are censured by the wise; undertaken and observed,
these things lead to harm and ill,' abandon them.
(Greed, hate, and delusion)
5. "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 too, to do likewise. Will that be long for his
harm and ill?" -- "Yes, venerable sir."
6. "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 another too, to
do likewise. Will that be long for his harm and ill?" -- "Yes,
venerable sir."
7. "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 too, to do likewise. Will that be long for his
harm and ill?" -- "Yes, venerable sir."
8. "What do you think, Kalamas? Are these things good or
bad?" -- "Bad, venerable sir" -- "Blamable or not blamable?"
-- "Blamable, venerable sir." -- "Censured or praised by the
wise?" -- "Censured, venerable sir." -- "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. Thus it strikes us here."
9. "Therefore, did we say, Kalamas, what was said thus,
'Come Kalamas. Do not go upon what has been acquired
by repeated hearing; nor upon tradition; nor upon rumor;
nor upon what is in a scripture; nor upon surmise; nor upon
an axiom; nor upon specious reasoning; nor upon a bias
towards a notion that has been pondered over; nor upon
another's seeming ability; nor upon the consideration, "The
monk is our teacher." Kalamas, when you yourselves know:
"These things are bad; these things are blamable; these
things are censured by the wise; undertaken and observed,
these things lead to harm and ill," abandon them.'
(The criterion for acceptance)
10. "Come, Kalamas. Do not go upon what has been
acquired by repeated hearing; nor upon tradition; nor upon
rumor; nor upon what is in a scripture; nor upon surmise;
nor upon an axiom; nor upon specious reasoning; nor
upon a bias towards a notion that has been pondered over;
nor upon another's seeming ability; nor upon the
consideration, 'The monk is our teacher.' Kalamas, when
you yourselves know: 'These things are good; these things
are not blamable; these things are praised by the wise;
undertaken and observed, these things lead to benefit and
happiness,' enter on and abide in them.
(Absence of greed, hate, and delusion)
11. "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
too, to do likewise. Will that be long for his benefit and
happiness?" -- "Yes, venerable sir."
12. "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; he prompts another
too, to do likewise. Will that be long for his benefit and
happiness?" _ "Yes, venerable sir."
13. "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, does not commit adultery, and does not tell lies; he
prompts another too, to do likewise. Will that be long for his
benefit and happiness?" _ "Yes, venerable sir."
14. "What do you think, Kalamas? Are these things good or
bad?" -- "Good, venerable sir." -- "Blamable or not
blamable?" -- "Not blamable, venerable sir." -- "Censured or
praised by the wise?" -- "Praised, venerable sir." --
"Undertaken and observed, do these things lead to benefit
and happiness, or not? Or how does it strike you?" --
"Undertaken and observed, these things lead to benefit and
happiness. Thus it strikes us here."
15. "Therefore, did we say, Kalamas, what was said thus,
'Come Kalamas. Do not go upon what has been acquired
by repeated hearing; nor upon tradition; nor upon rumor;
nor upon what is in a scripture; nor upon surmise; nor upon
an axiom; nor upon specious reasoning; nor upon a bias
towards a notion that has been pondered over; nor upon
another's seeming ability; nor upon the consideration, "The
monk is our teacher." Kalamas, when you yourselves know:
"These things are bad; these things are blamable; these
things are censured by the wise; undertaken and observed,
these things lead to harm and ill," abandon them.'
(The Four Exalted Dwellings)
16. "The disciple of the Noble Ones, Kalamas, who in this
way is devoid of coveting, devoid of ill will, undeluded,
clearly comprehending and mindful, dwells, having
pervaded, with the thought of amity, one quarter; likewise
the second; likewise the third; likewise the fourth; so above,
below, and across; he dwells, having pervaded because of
the existence in it of all living beings, everywhere, the entire
world, with the great, exalted, boundless thought of amity
that is free of hate or malice.
"He lives, having pervaded, with the thought of compassion,
one quarter; likewise the second; likewise the third; likewise
the fourth; so above, below, and across; he dwells, having
pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted,
boundless thought of compassion that is free of hate or
malice.
"He lives, having pervaded, with the thought of gladness,
one quarter; likewise the second; likewise the third; likewise
the fourth; so above, below, and across; he dwells, having
pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted,
boundless thought of gladness that is free of hate or
malice.
"He lives, having pervaded, with the thought of equanimity,
one quarter; likewise the second; likewise the third; likewise
the fourth; so above, below, and across; he dwells, having
pervaded because of the existence in it of all living beings,
everywhere, the entire world, with the great, exalted,
boundless thought of equanimity that is free of hate or
malice.
(The Four Solaces)
17. "The disciple of the Noble Ones, Kalamas, who has
such a hate-free mind, such a malice-free mind, such an
undefiled mind, and such a purified mind, is one by whom
four solaces are found here and now.
"'Suppose there is a hereafter and there is a fruit, result, of
deeds done well or ill. Then it is possible that at the
dissolution of the body after death, I shall arise in the
heavenly world, which is possessed of the state of bliss.'
This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no
result, of deeds done well or ill. Yet in this world, here and
now, free from hatred, free from malice, safe and sound,
and happy, I keep myself.' This is the second solace found
by him.
"'Suppose evil (results) befall an evil-doer. I, however, think
of doing evil to no one. Then, how can ill (results) affect me
who do no evil deed?' This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I
see myself purified in any case.' This is the fourth solace
found by him.
"The disciple of the Noble Ones, Kalamas, who has such a
hate-free mind, such a malice-free mind, such an undefiled
mind, and such a purified mind, is one by whom, here and
now, these four solaces are found."
"So it is, Blessed One. So it is, Sublime one. The disciple of
the Noble Ones, venerable sir, who has such a hate-free
mind, such a malice-free mind, such an undefiled mind, and
such a purified mind, is one by whom, here and now, four
solaces are found.
"'Suppose there is a hereafter and there is a fruit, result, of
deeds done well or ill. Then it is possible that at the
dissolution of the body after death, I shall arise in the
heavenly world, which is possessed of the state of bliss.'
This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no
result, of deeds done well or ill. Yet in this world, here and
now, free from hatred, free from malice, safe and sound,
and happy, I keep myself.' This is the second solace found
by him.
"'Suppose evil (results) befall an evil-doer. I, however, think
of doing evil to no one. Then, how can ill (results) affect me
who do no evil deed?' This is the third solace found by him.
"'Suppose evil (results) do not befall an evil-doer. Then I
see myself purified in any case.' This is the fourth solace
found by him.
"The disciple of the Noble Ones, venerable sir, who has
such a hate-free mind, such a malice-free mind, such an
undefiled mind, and such a purified mind, is one by whom,
here and now, these four solaces are found.
"Marvelous, venerable sir! Marvelous, venerable sir! As if,
venerable sir, a person were to turn face upwards what is
upside down, or to uncover the concealed, or to point the
way to one who is lost or to carry a lamp in the darkness,
thinking, 'Those who have eyes will see visible objects,' so
has the Dhamma been set forth in many ways by the
Blessed One. We, venerable sir, go to the Blessed One for
refuge, to the Dhamma for refuge, and to the Community of
Bhikkhus for refuge. Venerable sir, may the Blessed One
regard us as lay followers who have gone for refuge for life,
from today."
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