3: The Book of the Threes
65. Kesaputtiya
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of monks when he reached the town of the Kālāmas named Kesaputta. The Kālāmas of Kesaputta heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Kesaputta. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened … (and) reveals a spiritual life that is perfectly complete and pure.’ Now it is good to see such arahants."
2Then the Kālāmas of Kesaputta approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings with him and, when they had concluded their greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. The brahmin Vacchagotta of Venāgapura then said to the Blessed One:
3"Bhante, there are some ascetics and brahmins who come to Kesaputta. They explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other ascetics and brahmins come to Kesaputta, and they too explain and elucidate their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Bhante, as to which of these good ascetics speak truth and which speak falsehood."
4"It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter. [n.456] From the last sentence of the preceding paragraph through this sentence, MĀ 16 reads instead: "Gotama, having heard this, we gave rise to doubt and uncertainty: ‘Of these ascetics or brahmins, which (speak) truthfully and which (speak) falsely?’" The Blessed One said: "Kālāmas, do not give rise to doubt and uncertainty. For what reason? Because when there is doubt and uncertainty, there will arise perplexity. Kālāmas, you yourselves do not have pure wisdom with which to know whether there is an afterlife or not. You yourselves do not have pure wisdom about what deeds are transgressions and what deeds are not transgressions." 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 guru.’ [n.457] MĀ 16 does not have this passage on the ten inadequate sources of knowledge. Instead, the Buddha immediately explains to the Kālāmas the three unwholesome roots of action and how they lead to moral transgressions. And then he explains the ten courses of wholesome kamma, the explanations being very similar to those found, e.g., at AN10.176 (on the threefold purity) and AN10.211 (on rebirth in heaven). In MĀ 16, the Buddha does not ask the Kālāmas to judge for themselves but categorically tells them what he himself has known by direct experience. It is possible that MĀ 16 is a normalization of an original Indic text corresponding to the Pāli version, made at a time when the Buddha was widely regarded as an unquestionable authority. But when, Kālāmas, you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.
5(1) "What do you think, Kālāmas? When greed arises in a person, is it for his welfare or for his harm?" [n.458] According to the Buddha, greed, hatred, and delusion are the three unwholesome roots (akusalamūlāni), which underlie all immoral conduct and all defiled states of mind; see 3:69. Since the goal of his own teaching, nibbāna, is the destruction of greed, hatred, and delusion (SN 38:1, IV 251,16–20), the Buddha subtly leads the Kālāmas to affirm his teaching simply by reflecting on their own experience, without any need for him to impose his authority on them.
6"For his harm, Bhante."
7"Kālāmas, a greedy person, overcome by greed, with mind obsessed by it, destroys life, takes what is not given, transgresses with another's wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?"
8"Yes, Bhante."
9(2) "What do you think, Kālāmas? When hatred arises in a person, is it for his welfare or for his harm?"
10"For his harm, Bhante."
11"Kālāmas, a person who is full of hate, overcome by hatred, with mind obsessed by it, destroys life … and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?"
12"Yes, Bhante."
13(3) "What do you think, Kālāmas? When delusion arises in a person, is it for his welfare or for his harm?"
15"Kālāmas, a person who is deluded, overcome by delusion, with mind obsessed by it, destroys life … and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?"
16"Yes, Bhante."
17-24"What do you think, Kālāmas? Are these things wholesome or unwholesome?" – "Unwholesome, Bhante." – "Blameworthy or blameless?" – "Blameworthy, Bhante." – "Censured or praised by the wise?" – "Censured by the wise, Bhante." – "Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?" – "Accepted and undertaken, these things lead to harm and suffering. So we take it."
25"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, if undertaken and practiced, lead to harm and suffering," then you should abandon them,’ it is because of this that this was said.
26"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 guru.’ But when you know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them.
27(1) "What do you think, Kālāmas? When non-greed arises in a person, is it for his welfare or for his harm?"
28"For his welfare, Bhante."
29"Kālāmas, a person without greed, not overcome by greed, his mind not obsessed by it, does not destroy life, take what is not given, transgress with another's wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?"
30"Yes, Bhante."
31(2) "What do you think, Kālāmas? When non-hatred arises in a person, is it for his welfare or for his harm?.
"For his welfare, Bhante.
"Kālāmas, a person who is without hate, not overcome by hatred, his mind not obsessed by it, does not destroy life … nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?.
"Yes, Bhante..
(3) "What do you think, Kālāmas? When non-delusion arises in a person, is it for his welfare or for his harm?.
"For his welfare, Bhante..
"Kālāmas, a person who is undeluded, not overcome by delusion, his mind not obsessed by it, does not destroy life … nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?"
32"Yes, Bhante."
33-40"What do you think, Kālāmas? Are these things wholesome or unwholesome?" – "Wholesome, Bhante." – "Blameworthy or blameless?" – "Blameless, Bhante." – "Censured or praised by the wise?" – "Praised by the wise, Bhante." – "Accepted and undertaken, do they lead to welfare and happiness or not, or how do you take it?" – "Accepted and undertaken, these things lead to welfare and happiness. So we take it."
41"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, if accepted and undertaken, lead to welfare and happiness," then you should live in accordance with them,’ it is because of this that this was said.
42"Then, Kālāmas, that noble disciple, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness … with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.
43"This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.
"The first assurance he has won is this: ‘If there is another world, and if there is the fruit and result of good and bad deeds, it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.’
44"The second assurance he has won is this: ‘If there is no other world, and there is no fruit and result of good and bad deeds, still right here, in this very life, I maintain myself in happiness, without enmity and ill will, free of trouble.
45"The third assurance he has won is this: ‘Suppose evil comes to one who does evil. Then, when I have no evil intentions toward anyone, how can suffering afflict me, since I do no evil deed?’ [n.459] This is certainly counterintuitive, at least on the basis of what is immediately visible, for cases of "bad things happening to good people" are innumerable.
46"The fourth assurance he has won is this: ‘Suppose evil does not come to one who does evil. Then right here I see myself purified in both respects.’ [n.460] Idhāhaṁ ubhayen’eva visuddhaṁ attānaṁ samanupassāmi. The exact meaning of "in both respects" is not entirely clear to me. Mp glosses: "Since I do no evil, and it is not done (to me as it is) to one who does (evil)" (yañca pāpaṁ na karomi, yañca karotopi na karīyati)." However, it seems to me more likely that the two kinds of purification are (1) not doing any evil deeds, and (2) developing a pure mind by practice of the four immeasurable states (loving-kindness, etc.). This seems to be the purport of the Chinese parallel (see next note).
47"This noble disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life." [n.461] The four assurances of MĀ 16 (at T I 439b8–26) are as follows: (1) "If there is this world and the other world, if there are results of good and bad deeds, I acquire the kamma connected with this right view; I uphold it and possess it. With the breakup of the body, after death, I will certainly go to a good state, even to rebirth in the heavenly realm. (2) If this world and the other world do not exist, and there are no results of good and bad deeds, still, even in this present life, I cannot be blamed by others on account of (my conduct), but I will be praised by the wise. However, those of right effort and right view say that there is (this world, the other world, and results of karma). (3) If anything is done, certainly I do no evil, I think nothing evil. Since I do no evil, how can suffering arise for me? (4) If anything is done, certainly I do no evil. I do not transgress against what is fearful and not fearful in the world. I always have love and compassion for the whole world. My mind has no belligerence toward sentient beings; it is without stains, joyful and happy."
48-51"So it is, Blessed One! So it is, Fortunate One! This noble disciple whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life.
"The first assurance he has won … (as above, down to:) … The fourth assurance he has won is this: ‘Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.’
52"This noble disciple, Bhante, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won these four assurances in this very life.
53"Excellent, Bhante! … We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One consider us lay followers who from today have gone for refuge for life."
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. Assosuṁ kho kesamuttiyā kālāmā: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā … pe … sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’"ti.
2Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ:
3"Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’"ti? "Alañhi vo, kālāmā, kaṅkhītuṁ alaṁ vicikicchituṁ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.
4Etha 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 saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
5Taṁ kiṁ maññatha, kālāmā, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā"ti?
7"Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā"ti.
9"Taṁ kiṁ maññatha, kālāmā, doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā"ti?
11"Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā"ti.
13"Taṁ kiṁ maññatha, kālāmā, moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā"ti?
15"Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā"ti.
17"Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā"ti?
21"Viññugarahitā vā viññuppasatthā vā"ti?
23"Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī"ti?
24"Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. Evaṁ no ettha hotī"ti.
25"Iti kho, kālāmā, yaṁ taṁ 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 akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā"’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
26Etha 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 saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
27Taṁ kiṁ maññatha, kālāmā, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā"ti?
29"Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā"ti.
31"Taṁ kiṁ maññatha, kālāmā, adoso purisassa ajjhattaṁ uppajjamāno uppajjati … pe … amoho purisassa ajjhattaṁ uppajjamāno uppajjati … pe … hitāya sukhāyā"ti.
33"Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā"ti?
37"Viññugarahitā vā viññuppasatthā vā"ti?
39"Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī"ti?
40"Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī"ti.
41"Iti kho, kālāmā, yaṁ taṁ 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 saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
42Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
43Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
44‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
45‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
46‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
47Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī"ti.
48"Evametaṁ, bhagavā, evametaṁ, sugata. Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.
49‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.
50‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.
51‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.
52Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.
53Abhikkantaṁ, bhante … pe … ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.
Pañcamaṁ.