Embedded Files
The Discourse at Kesamutta
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country together with a large community of monks, arrived at the town of the Kālāmas named Kesamutta.
The Kālāmas of Kesamutta heard: “Sir, the ascetic Gotama, the son of the Sakyans who went forth from the Sakyan clan, has reached Kesamutta. Now concerning that Master Gotama, a fine reputation has spread to this effect: ‘He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, endowed with clear knowledge and good conduct, the Sublime One, the Knower of Worlds, the incomparable Trainer of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One… It is good to see such arahants.’”
Then the Kālāmas of Kesamutta 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 this courteous and amiable talk was finished, sat down to one side. Some, raising their joined palms in salutation towards the Blessed One, 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 Kesamutta said to the Blessed One:
“Venerable sir, there are some ascetics and brahmins who come to Kesamutta. They explain and illuminate their own doctrine, but they disparage, belittle, revile, and tear apart the doctrines of others. Then, venerable sir, other ascetics and brahmins come to Kesamutta. They too explain and illuminate their own doctrine, but disparage, belittle, revile, and tear apart the doctrines of others. For us, venerable sir, there is perplexity and doubt as to which of these good ascetics and brahmins speaks truth and which speaks falsehood.”
“It is fitting for you to be perplexed, Kālāmas, fitting to be in doubt. Doubt has arisen in you over a matter that is indeed worthy of doubt.”
“Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ But when you know for yourselves, Kālāmas: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and practiced, lead to harm and suffering,’ then you should abandon them.
“What do you think, Kālāmas? When greed arises within a person, does it arise for his welfare or for his harm?”
“For his harm, venerable sir.”
“Now, Kālāmas, does not a person who is greedy, overcome by greed, with a mind obsessed by it, kill living beings, take what is not given, go with the wife of another, speak falsehood, and also incite others to do likewise—and that will be for his harm and suffering for a long time?”
“Yes, venerable sir.”
“What do you think, Kālāmas? When hatred arises within a person, does it arise for his welfare or for his harm?”
“For his harm, venerable sir.”
“Now, Kālāmas, does not a person who is hateful, overcome by hatred, with a mind obsessed by it, kill living beings, take what is not given, go with the wife of another, speak falsehood, and also incite others to do likewise—and that will be for his harm and suffering for a long time?”
“Yes, venerable sir.”
“What do you think, Kālāmas? When delusion arises within a person, does it arise for his welfare or for his harm?”
“For his harm, venerable sir.”
“Now, Kālāmas, does not a person who is deluded, overcome by delusion, with a mind obsessed by it, kill living beings, take what is not given, go with the wife of another, speak falsehood, and also incite others to do likewise—and that will be for his harm and suffering for a long time?”
“Yes, venerable sir.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Unwholesome, venerable sir.”
“Blameworthy or blameless?”
“Blameworthy, venerable sir.”
“Censured or praised by the wise?”
“Censured by the wise, venerable sir.”
“When undertaken and practiced, do they lead to harm and suffering, or not? How does it appear to you in this matter?”
“When undertaken and practiced, venerable sir, they lead to harm and suffering. So it appears to us in this matter.”
“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition … But when you know for yourselves: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and practiced, lead to harm and suffering”—then you should abandon them,’ it is on account of this that this was said.
“Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ But when you know for yourselves, Kālāmas: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and practiced, lead to welfare and happiness,’ then you should engage in them 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, venerable sir.”
“Now, Kālāmas, does not a person who is without greed, not overcome by greed, whose mind is not obsessed by it, refrain from killing living beings, from taking what is not given, from going with the wife of another, from speaking falsehood, and does he not also refrain from inciting others to do likewise—and that will be for his welfare and happiness for a long time?”
“Yes, venerable sir.”
“What do you think, Kālāmas? When non-hatred arises within a person … When non-delusion arises within a person … does it arise for his welfare and happiness?”
“Yes, venerable sir.”
“What do you think, Kālāmas? Are these things wholesome or unwholesome?”
“Wholesome, venerable sir.”
“Blameworthy or blameless?”
“Blameless, venerable sir.”
“Censured or praised by the wise?”
“Praised by the wise, venerable sir.”
“When undertaken and practiced, do they lead to welfare and happiness, or not? How does it appear to you in this matter?”
“When undertaken and practiced, venerable sir, they lead to welfare and happiness. So it appears to us in this matter.”
“Thus, Kālāmas, when we said: ‘Come, Kālāmas, do not go by oral tradition … But when you know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and practiced, lead to welfare and happiness”—then you should engage in them and dwell in them,’ it is on account of this that this was said.
“Now, Kālāmas, that noble disciple—who is thus free from covetousness, free from 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; so above, below, across, and everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, free from enmity, free from affliction.
“He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, across, and everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from enmity, free from affliction.
“When, Kālāmas, this noble disciple has a mind that is thus free from enmity, thus free from affliction, thus undefiled, thus purified, he has attained four assurances in this very life.
“The first assurance he has attained is this: ‘If there is another world, and if there is fruit and result of good and bad actions, then after the breakup of the body, after death, I will be reborn in a good destination, a heavenly world.’
“The second assurance he has attained is this: ‘If, however, there is no other world, and there is no fruit and result of good and bad actions, still in this very life I live free from enmity, free from affliction, untroubled, and happy.’
“The third assurance he has attained is this: ‘If evil results come to one who does evil, yet I do not intend evil for anyone. Since I do no evil deed, how can suffering touch me?’
“The fourth assurance he has attained is this: ‘If, however, evil results do not come to one who does evil, still I see myself purified in both respects.’
“When, Kālāmas, this noble disciple has a mind that is thus free from enmity, thus free from affliction, thus undefiled, thus purified, he has attained these four assurances in this very life.”
“It is so, Blessed One! It is so, Sublime One! Venerable sir, when a noble disciple has a mind that is thus free from enmity, thus free from affliction, thus undefiled, thus purified, he has attained four assurances in this very life. The first assurance … If there is another world … after death I will be reborn in a good destination, a heavenly world. The second assurance … If there is no other world … still in this very life I live free from enmity, free from affliction, untroubled, and happy. The third assurance … If evil results come to one who does evil, yet I do not intend evil for anyone … how can suffering touch me? The fourth assurance … If evil results do not come to one who does evil, still I see myself purified in both respects. Venerable sir, when a noble disciple has a mind that is thus free from enmity, thus free from affliction, thus undefiled, thus purified, he has attained these four assurances in this very life.
“Excellent, venerable sir … We go for refuge to the Blessed One, to the Dhamma, and to the Community of monks. May the Blessed One regard us as lay followers who have gone for refuge from today onwards for as long as life lasts.”
The Fifth.
Pali Source
Pali Source
5. Kesamuttisuttaṃ
66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ [kesaputtaṃ (sī. syā. kaṃ. pī.)] nāma kālāmānaṃ nigamo tadavasari. Assosuṃ kho kesamuttiyā kālāmā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –
‘‘Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ [opapakkhiṃ (sī. syā. kaṃ. pī.), omakkhikaṃ (ka.)] karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti . Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Tesaṃ no, bhante , amhākaṃ hoteva kaṅkhā hoti vicikicchā – ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti? ‘‘Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīyeva pana [kaṅkhanīyeva ca pana (saṃyuttanikāye)] vo ṭhāne vicikicchā uppannā’’.
‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena , mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā [samādiṇṇā (ka.)] ahitāya dukkhāya saṃvattantī’’’ti, atha tumhe, kālāmā, pajaheyyātha.
‘‘Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
‘‘Ahitāya, bhante’’.
‘‘Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya [tadatthāya (ka.)] samādapeti, yaṃ sa [yaṃ tassa (ka.) anantarasutte pana ‘‘yaṃ’ sa’’ itveva sabbatthapi dissati] hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
‘‘Evaṃ, bhante’’.
‘‘Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
‘‘Ahitāya, bhante’’.
‘‘Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati [hanti (sī. pī.)], adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
‘‘Evaṃ, bhante’’.
‘‘Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
‘‘Ahitāya, bhante’’.
‘‘Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā’’ti.
‘‘Evaṃ, bhante’’.
‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?
‘‘Akusalā, bhante’’.
‘‘Sāvajjā vā anavajjā vā’’ti?
‘‘Sāvajjā, bhante’’.
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
‘‘Viññugarahitā, bhante’’.
‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā [kathaṃ vā vo (?)] ettha hotī’’ti ?
‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī’’ti.
‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā [avocumha (sī. syā. kaṃ. pī.) a. ni. 4.193] – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
‘‘Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
‘‘Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti?
‘‘Hitāya, bhante’’.
‘‘Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti , yaṃ sa hoti dīgharattaṃ hitāya sukhāyā’’ti.
‘‘Evaṃ, bhante’’.
‘‘Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe… amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe… hitāya sukhāyā’’ti.
‘‘Evaṃ bhante’’ .
‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’’ti?
‘‘Kusalā , bhante’’.
‘‘Sāvajjā vā anavajjā vā’’ti?
‘‘Anavajjā, bhante’’.
‘‘Viññugarahitā vā viññuppasatthā vā’’ti?
‘‘Viññuppasatthā, bhante’’.
‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti?
‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.
‘‘Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘‘Sa kho so [yo kho (ka.)], kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato [sato (ka.)]mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ , tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
‘‘Sa [sace (ka.)] kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, athāhaṃ [ṭhānamahaṃ (sī. pī.), ṭhānametaṃ yenāhaṃ (syā. kaṃ.)] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ [idhāhaṃ (sī. syā. kaṃ. pī.)]diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ [sukhaṃ (sī.), sukhī (syā. kaṃ.)] attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi. Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘‘Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī’’ti.
‘‘Evametaṃ, bhagavā, evametaṃ, sugata! Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
‘‘‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
‘‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ – kassaci pāpaṃ cetemi, akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
‘‘‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
‘‘Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
‘‘Abhikkantaṃ, bhante…pe… ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Pañcamaṃ.
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