KALAMA SUTRA
The Buddha's Charter of Free Inquiry
Translated from the Pali by Soma Thera
The Wheel Publication No. 8
BUDDHIST PUBLICATION SOCIETY KANDY SRI LANKA
Copyright 1981 Buddhist Publication Society SL ISSN 0049-7541
First Impression 1959 Second Impression 1963 Third Impression 1977 Fourth Impression 1981
---o0o---
DharmaNet Edition 1994 This electronic edition is offered for free distribution via
DharmaNet by arrangement with the publisher. DharmaNet International P.O. Box 4951,
Berkeley CA 94704-4951 Transcribed for DharmaNet by Jut L. Blointh
CONTENTS
Preface
Supplementary Texts
The Instruction to the Kalamas
Essay: A look at the Kalama Sutta (Bhikkhu Bodhi)
Changes Made During Transcription
About the BPS
Distribution Agreement
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
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 Sakiyans, 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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(Here is a slightly different translation
for comparison. If you recognise the source, please notify us so we may provide proper
attribution.)
1. Thus have I heard: On a certain
occasion the Exalted One, while going on his rounds among the Kosalans with the great
company of monks, came to Kesaputta, a district of the Kosalans.
Now, the Kalama of Kesaputta heard it said
that Gotama the recluse, the Sakyans’ son who went forth as a wanderer from the
Sakyan clan, had reached Kesaputta.
And this good report was noised about
Gotama, that Exalted One: It is He, the Exalted One, Arahant, a Fully Enlightened One,
perfect in knowledge and practise, Welfare, World Knower, Unsurpassed charioteer of men to
be tamed, Teacher of deva and mankind, having himself come to know it thoroughly for
himself. He teaches Dhamma that is lovely in the beginning, lovely in the middle, lovely
in the ending, both in letter and spirit; in all its fullness He preaches the holy life
that is utterly pure. Well indeed for us if we could get the sight of arahants such as
these.
Then the Kalamas 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 a cordial and 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.
2. Seated there, the Kalamas said to the
Blessed One: "There are some monks and brahmins, Venerable Sir, who visit Kesaputta.
They expound and explain only their own doctrines, they despise, revile, and pull to
pieces the doctrines of others. (Likewise) some other monks and brahmins, 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. When we listen to them, Sir, we have
doubt and wavering as to which of these worthy ones are speaking truth and which speak
falsehood.
3. "It is proper for you, Kalamas, to
doubt, to be uncertain; in a doubtful matter, by revelation; uncertainty does arise. Come,
Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go
no the authority of sacred texts; do not go on the grounds of pure logics; do not go by a
view that seems rational; do not go by reflecting on mere appearances; do not go along
with a considered view because you agree with it; do not go along on the ground that the
person is competent; do not go along because (thinking) the recluse is our teacher.
Kalamas, when you know yourselves: These things are unwholesome, these things are
blameworthy; these things are censured by the wise; and when undertaken and observed,
these things lead to harm and ill, abandon them.
4. ‘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 to do likewise. Will that be for his harm and ill for a long time?’
‘Yes, Venerable Sir.’
5. ‘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 and ill for a long time?’' ‘Yes, Venerable Sir.’
6. ‘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 to do likewise. Will that be for his harm and ill for a long time?’
‘Yes, Venerable Sir.’
7. ‘What do you think, Kalamas? Are
these things wholesome or unwholesome?’ ‘Unwholesome, Venerable Sir.’
‘Blameworthy or not?’ ‘Blameworthy, Venerable Sir.’ ‘Censured or
praised by this wise? ‘ ‘Censured, Venerable Sir.’ ‘When 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. It is just
so, Sir.’
8. This is why I said, Kalamas,
‘Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by
hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure
logics; do not by a view that seems rational; do not go along with a considered view
because you agree with it; do not go along on the ground that the person is competent; do
not go along (thinking) because the recluse is our teacher.’ Kalamas, when you know
yourself: ‘These things are unwholesome, these things are blameworthy; these things
are censured by the wise; and when undertaken and observed, these things lead to harm and
ill’, abandon them. Such was my reason for uttering those words.
9. ‘Come, Kalamas. Do not go by
revelation; do not go by tradition; do not go by hearsay; do not go on the authority of
sacred texts; do not go on the grounds of pure logics; do not go by a view that seems
rational; do not go by reflecting on mere appearances; do not go along with a considered
view because you agree with it; do not go along on the ground that the person is
competent; do not go along (thinking ) because the recluse is our teacher.’ Kalamas,
when you know for yourselves: ‘These are wholeseome; these things are not
blameworthy; these things are praised by the wise; undertaken and observed, these things
lead to benefit and happiness’, having undertaken them, abide in them.
10. ‘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 to do likewise. Will that
be for his benefit and happiness for a long time? ‘ ‘Yes, Venerable Sir.’
11. ‘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; and he prompts another to do likewise. Will that
be for his benefit and happiness for a long time?’ ‘Yes Venerable Sir.’
12. ‘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, and
he prompts another to do likewise. Will that be for his benefit and happiness for a long
time?’ ‘Yes, Venerable Sir.’
13. ‘What do you think, Kalamas? Are
these things wholesome or unwholesome?’ ‘Wholesome, Venerable Sir.’
‘Blameworthy or not blameworthy?’ ‘Not blameworthy, Venerable Sir.’
‘Censured or praised by the wise?’ ‘Praised, Venerable Sir.’
‘Undertaken and observed, these things lead to benefit and happiness.’ ‘It
is just so, Venerable Sir.’
14. Therefore, this is why I said,
‘Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by
hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure
logics; do not by a view that seems rational; do not go along with a considered view
because you agree with it; do not go along on the ground that the person is competent; do
not go along (thinking) because the recluse is our teacher.’ Kalamas, when you know
yourself: ‘These things are unwholesome, these things are blameworthy; these things
are censured by the wise; and when undertaken and observed, these things lead to harm and
ill’, abide them.
15. The Noble Disciple, Kalamas, who in
this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and
mindful, dwells pervading, with thoughts of loving-kindness, compassion, sympathetic joy
and equanimity, towards one quarter (of the world), likewise the second, the third and the
fourth. And in like manner above, below, across, everywhere, for all sorts and conditions,
he abides suffusing the whole world with a heart possessed by thoughts of loving kindness,
compassion, sympathetic joy and equanimity that is widespread, grown great and boundless,
free from enmity and oppression. By that, the Ariyan disciple, whose heart is thus free
from enmity, free from oppression, untainted and made pure, in this very life four
consolations are attained. These are thus:
16. ‘Suppose there is a hereafter and
there is a fruit, a result, of deeds done well or ill, then it is possible that at the
dissolution of the body after death, I shall be reborn in the heavenly world, which is
possessed of the state of bliss’. This is his first consolation.
‘Suppose there is no hereafter and
there is no fruit, no result of deeds done well or ill then in this world, here and now,
free from hatred, free from malice, safe and sound and happy, I keep myself’. This is
his second consolation.
‘Suppose evil (results) befall an
evildoer, if I think of doing evil to none, then, how can suffering affect me who do no
evil deed?’ This is his third consolation.
‘Suppose I do no evil, both in this
world and the next, I shall see that I am pure.’ This is his fourth consolation.
Thus, Kalamas, the Ariyan disciple whose
heart is free from enmity, free form oppression, untainted and made pure, in this very
life attains these four consolations.
17. So it is Blessed One. So it is, Well
Farer. The Noble Disciple, Venerable Sir, whose heart is free from enmity, free from
oppression, untainted and made pure, in this very life attains these four consolations.
‘Suppose there is a hereafter and
there is a fruit, a result, of deeds done well or ill, then it is possible that at the
dissolution of the body after death, I shall be reborn in the heavenly world, which is
possessed of the state of bliss’. This is his first consolation.
‘Suppose there is no hereafter and
there is no fruit, no result of deeds done well or ill then in this world, here and now,
free from hatred, free form malice, safe and sound and happy, I keep myself’. This is
his second consolation.
‘Suppose evil (results) befall an
evil-doer, if I think of doing evil to none, then, how can suffering affect me who do no
evil deed?’ This is his third consolation.
‘Suppose I do no evil, both in this
world and the next, I shall see that I am pure.’ This is his fourth consolation.
Marvellous, Venerable Sir! Marvellous,
Venerable Sir! It is as if, Venerable Sir, a person turns face upwards what was upside
down, or reveals what was concealed, or points the way to one who was lost, or holds up a
light in the darkness thinking, ‘Those who have eyes will see visible objects’,
even so in diverse ways has Dhamma been set forth by the Blessed One. We, Venerable Sir,
go to the Blessed One for refuge, to the Dhamma for refuge, and to the Order of Monks for
refuge. Venerable sir, may the Blessed One accept us as followers, who have gone for
refuge, from this day forth while life lasts.
---o0o---
Update: 01-12-2001
