Discourse to Kālāmas / Kālāma Sutta
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it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Kālāma Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:epistemology"},{"Label":"Secondary Discipline","Key":"Discipline:ethics"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: AN 3.65 Kalama Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse advises testing teachings by their practical moral consequences rather than accepting them merely by tradition, report, charisma, scripture, or teacherly authority."],"Classification":{"AlternateTitles":"AN 3.65; Kesamutti Sutta; Kalama Sutta","KeyConcepts":"AN 3.65; Kesamutti Sutta; Kalama Sutta","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse advises testing teachings by their practical moral consequences rather than accepting them merely by tradition, report, charisma, scripture, or teacherly authority."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it is central to Buddhist epistemology and practical ethics.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it is central to Buddhist epistemology and practical ethics."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eAN 3.65 Kalama Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/an3.65/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse advises testing teachings by their practical moral consequences rather than accepting them merely by tradition, report, charisma, scripture, or teacherly authority."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"AN 3.65; Kesamutti Sutta; Kalama Sutta"},{"Label":"Key Concepts","Value":"AN 3.65; Kesamutti Sutta; Kalama Sutta"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse advises testing teachings by their practical moral consequences rather than accepting them merely by tradition, report, charisma, scripture, or teacherly authority."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it is central to Buddhist epistemology and practical ethics.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it is central to Buddhist epistemology and practical ethics."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/an3.65/en/sujato\"\u003eSuttaCentral: AN 3.65 Kalama Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. \r\nThe Kālāmas of Kesamutta heard: \u003c/p\u003e\r\n\u003cp\u003e“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. \r\nHe has this good reputation: \r\n‘That Blessed One is perfected, a fully awakened Buddha …’ \r\nIt’s good to see such perfected ones.” \u003c/p\u003e\r\n\u003cp\u003eThen the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha: \u003c/p\u003e\r\n\u003cp\u003e“There are, sir, some ascetics and brahmins who come to Kesamutta. \r\nThey explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. \r\nThen some other ascetics and brahmins come to Kesamutta. \r\nThey too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. \r\nSo, sir, we’re doubting and uncertain: \r\n‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” \u003c/p\u003e\r\n\u003cp\u003e“It is enough, Kālāmas, for you to be doubting and uncertain. \r\nDoubt has come up in you about an uncertain matter. \u003c/p\u003e\r\n\u003cp\u003ePlease, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ \r\nBut when you know for yourselves: \r\n‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. \u003c/p\u003e\r\n\u003cp\u003eWhat do you think, Kālāmas? \r\nDoes greed come up in a person for their welfare or harm?” \u003c/p\u003e\r\n\u003cp\u003e“Harm, sir.” \u003c/p\u003e\r\n\u003cp\u003e“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Kālāmas? \r\nDoes hate come up in a person for their welfare or harm?” \u003c/p\u003e\r\n\u003cp\u003e“Harm, sir.” \u003c/p\u003e\r\n\u003cp\u003e“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Kālāmas? \r\nDoes delusion come up in a person for their welfare or harm?” \u003c/p\u003e\r\n\u003cp\u003e“Harm, sir.” \u003c/p\u003e\r\n\u003cp\u003e“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Kālāmas, are these things skillful or unskillful?” \u003c/p\u003e\r\n\u003cp\u003e“Unskillful, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Blameworthy or blameless?” \u003c/p\u003e\r\n\u003cp\u003e“Blameworthy, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Criticized or praised by sensible people?” \u003c/p\u003e\r\n\u003cp\u003e“Criticized by sensible people, sir.” \u003c/p\u003e\r\n\u003cp\u003e“When you undertake them, do they lead to harm and suffering, or not? \r\nOr how do you see this?” \u003c/p\u003e\r\n\u003cp\u003e“When you undertake them, they lead to harm and suffering. \r\nThat’s how we see it.” \u003c/p\u003e\r\n\u003cp\u003e“So, Kālāmas, when I said: \r\n‘Please, \r\ndon’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” \r\nBut when you know for yourselves: \r\n“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ \r\nThat’s what I said, and this is why I said it. \u003c/p\u003e\r\n\u003cp\u003ePlease, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ \r\nBut when you know for yourselves: \r\n‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. \u003c/p\u003e\r\n\u003cp\u003eWhat do you think, Kālāmas? \r\nDoes contentment come up in a person for their welfare or harm?” \u003c/p\u003e\r\n\u003cp\u003e“Welfare, sir.” \u003c/p\u003e\r\n\u003cp\u003e“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Kālāmas? \r\nDoes love come up in a person for their welfare or harm? … \r\nDoes understanding come up in a person for their welfare or harm? … \r\nIs that for their lasting welfare and happiness?” \u003c/p\u003e\r\n\u003cp\u003e“Yes, sir.” \u003c/p\u003e\r\n\u003cp\u003e“What do you think, Kālāmas, are these things skillful or unskillful?” \u003c/p\u003e\r\n\u003cp\u003e“Skillful, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Blameworthy or blameless?” \u003c/p\u003e\r\n\u003cp\u003e“Blameless, sir.” \u003c/p\u003e\r\n\u003cp\u003e“Criticized or praised by sensible people?” \u003c/p\u003e\r\n\u003cp\u003e“Praised by sensible people, sir.” \u003c/p\u003e\r\n\u003cp\u003e“When you undertake them, do they lead to welfare and happiness, or not? \r\nOr how do you see this?” \u003c/p\u003e\r\n\u003cp\u003e“When you undertake them, they lead to welfare and happiness. \r\nThat’s how we see it.” \u003c/p\u003e\r\n\u003cp\u003e“So, Kālāmas, when I said: \r\n‘Please, \r\ndon’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” \r\nBut when you know for yourselves: \u003c/p\u003e\r\n\u003cp\u003e“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ \r\nThat’s what I said, and this is why I said it. \u003c/p\u003e\r\n\u003cp\u003eThen that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. \u003c/p\u003e\r\n\u003cp\u003eThey meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. \u003c/p\u003e\r\n\u003cp\u003eThey meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. \u003c/p\u003e\r\n\u003cp\u003eThey meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. \u003c/p\u003e\r\n\u003cp\u003eWhen that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, \r\nthey’ve won four consolations in this very life. \r\n‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. \u003c/p\u003e\r\n\u003cp\u003e‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. \u003c/p\u003e\r\n\u003cp\u003e‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, \r\nand since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. \u003c/p\u003e\r\n\u003cp\u003e‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. \u003c/p\u003e\r\n\u003cp\u003eWhen that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, \r\nthey’ve won these four consolations in this very life.” \u003c/p\u003e\r\n\u003cp\u003e“That’s so true, Blessed One! That’s so true, Holy One! \r\nWhen that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, \r\nthey’ve won these four consolations in this very life. … \r\n\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\r\n\u003c/p\u003e\r\n\u003cp\u003eExcellent, sir! Excellent! … \r\nWe go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. \r\nFrom this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.” \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}