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How to Test a Teaching

AN 3.65, the Kesamutta Sutta — set 1, Before Any Doctrine

Reading time: about 10 min · 1,790 words

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Before you read

What happens

At Kesamutta, the Kālāmas bring the Buddha a problem. Visiting teachers praise their own teachings and attack the others, so people do not know whom to believe.

Central question

When teachers disagree, how can you judge which qualities and practices lead to harm and which lead to well-being?

Main point

The Buddha says that tradition, reports, scripture, reasoning, how capable a speaker seems, and loyalty to a teacher are not enough on their own. Look at what happens when you put a teaching into practice: give up what leads to harm, and develop what leads to well-being and happiness.

Reading tip

The text first lists ten reasons that are not enough by themselves. Then it compares greed, aversion, and delusion with their opposites. It ends with friendliness, kindness, gladness, and balance, followed by four reasons for confidence.

This text is not saying

The text does not say that reasoning, tradition, or personal judgment are worthless. It says none of the listed grounds is enough by itself.

Key words

These definitions are here so you do not need to know Pali or Buddhist vocabulary before reading.

wholesome
This project's rendering of "kusala". Roughly: mentally and ethically healthy. It is blameless, leads to well-being, and people with good judgment praise it.
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
those with discernment
People whose judgment is sound enough to trust as a check on your own -- not an appeal to authority, but a practical reference point.
consolation
A practical reassurance that holds up however a disputed question turns out, such as what happens after death. It does not settle the question.

Translation

The Setting

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a town of the Kālāmas called Kesamutta.

The Kālāmas of Kesamutta heard: "The recluse Gotama — a Sakyan, gone forth from a Sakyan family — has arrived at Kesamutta. This good report has spread about that Blessed One: 'He is indeed the Buddha, the arahant, perfectly and fully awakened...' It is good to see such arahants."

The Kālāmas of Kesamutta went to the Buddha. Some bowed and sat to one side; some exchanged friendly greetings and polite conversation and sat to one side; some raised cupped palms toward the Buddha and sat to one side; some announced their name and clan and sat to one side; some sat to one side in silence. Seated to one side, the Kālāmas of Kesamutta said to the Buddha:

The Kālāmas' Uncertainty

"Bhante, there are some recluses and brahmins who come to Kesamutta. They explain and illuminate only their own doctrine, while they attack, belittle, disparage, and mock the doctrines of others. Then other recluses and brahmins come to Kesamutta, and they too explain and illuminate only their own doctrine, while they attack, belittle, disparage, and mock the doctrines of others. Bhante, we are left with doubt and uncertainty: which of these venerable recluses and brahmins speaks the truth, and which speaks falsely?"

"It is right, Kālāmas, for you to doubt — right for you to be uncertain. You have become uncertain about something genuinely uncertain.

The Ten Criteria

Come, Kālāmas. Do not go by oral transmission; do not go by lineage; do not go by hearsay; do not go by scriptural authority; do not go by logical argumentation; do not go by inference; do not go by thinking through the apparent reasons; do not go by agreeing with a view after reflecting on it; do not go by the apparent competence of a speaker; and do not think 'This recluse is our teacher.'

But when you know for yourselves: 'These things are unwholesome, blameworthy, criticized by those with discernment; when taken up and undertaken they lead to harm and suffering' — then give them up.

The Three Roots of Harm

What do you think, Kālāmas — does greed arise within a person for their welfare or for their harm?"

"For their harm, Bhante."

"When greed seizes a person and takes over their heart, they kill living creatures, take what is not given, go to another's partner, speak falsely, and encourage others to do likewise. That brings them long-lasting harm and suffering."

"Yes, Bhante."

"What do you think, Kālāmas — does aversion arise within a person for their welfare or for their harm?"

"For their harm, Bhante."

"When aversion seizes a person and takes over their heart, they kill living creatures, take what is not given, go to another's partner, speak falsely, and encourage others to do likewise. That brings them long-lasting harm and suffering."

"Yes, Bhante."

"What do you think, Kālāmas — does delusion arise within a person for their welfare or for their harm?"

"For their harm, Bhante."

"When delusion seizes a person and takes over their heart, they kill living creatures, take what is not given, go to another's partner, speak falsely, and encourage others to do likewise. That brings them long-lasting harm and suffering."

"Yes, Bhante."

"What do you think, Kālāmas — are these things wholesome or unwholesome?"

"Unwholesome, Bhante."

"Blameworthy or blameless?"

"Blameworthy, Bhante."

"Criticized or praised by those with discernment?"

"Criticized by those with discernment, Bhante."

"When taken up and undertaken, do they lead to harm and suffering, or not? How do you see this?"

"When taken up and undertaken, they lead to harm and suffering. That is how we see it."

"So, Kālāmas, when I said: 'Come, Kālāmas. Do not go by oral transmission; do not go by lineage; do not go by hearsay; do not go by scriptural authority; do not go by logical argumentation; do not go by inference; do not go by thinking through the apparent reasons; do not go by agreeing with a view after reflecting on it; do not go by the apparent competence of a speaker; and do not think "This recluse is our teacher." But when you know for yourselves — "These things are unwholesome, blameworthy, criticized by those with discernment; when taken up and undertaken they lead to harm and suffering" — then give them up.' That is what I said, and this is why I said it.

The Three Roots of Welfare

Come, Kālāmas. Do not go by oral transmission; do not go by lineage; do not go by hearsay; do not go by scriptural authority; do not go by logical argumentation; do not go by inference; do not go by thinking through the apparent reasons; do not go by agreeing with a view after reflecting on it; do not go by the apparent competence of a speaker; and do not think 'This recluse is our teacher.'

But when you know for yourselves: 'These things are wholesome, blameless, praised by those with discernment; when taken up and undertaken they lead to welfare and happiness' — then take them up and live accordingly.

What do you think, Kālāmas — does non-greed arise within a person for their welfare or for their harm?"

"For their welfare, Bhante."

"When a person is free of greed, it does not overwhelm or take over their heart. They do not kill living creatures, take what is not given, go to another's partner, speak falsely, or encourage others to do likewise. That brings them long-lasting welfare and happiness."

"Yes, Bhante."

"What do you think, Kālāmas — does non-aversion arise within a person for their welfare or for their harm? ... Does non-delusion arise within a person for their welfare or for their harm? ... Is that for their long-lasting welfare and happiness?"

"Yes, Bhante."

"What do you think, Kālāmas — are these things wholesome or unwholesome?"

"Wholesome, Bhante."

"Blameworthy or blameless?"

"Blameless, Bhante."

"Criticized or praised by those with discernment?"

"Praised by those with discernment, Bhante."

"When taken up and undertaken, do they lead to welfare and happiness, or not?"

"When taken up and undertaken, they lead to welfare and happiness. That is how we see it."

"So, Kālāmas, when I said: 'Come, Kālāmas. Do not go by oral transmission... and do not think "This recluse is our teacher." But when you know for yourselves — "These things are wholesome, blameless, praised by those with discernment; when taken up and undertaken they lead to welfare and happiness" — then take them up and live accordingly.' That is what I said, and this is why I said it.

Friendliness, Kindness, Gladness, and Dynamic Balance

Kālāmas, that noble disciple — free of coveting, free of ill will, unconfused, clearly knowing and remembering — pervades one direction with a heart filled with friendliness, then the second, then the third, then the fourth. In the same way above, below, across, everywhere, for all as for themselves, they keep pervading the entire world with a heart filled with friendliness: vast, expansive, boundless, without enmity and without ill will.

They pervade one direction with a heart filled with kindness towards others, then the second, then the third, then the fourth. In the same way above, below, across, everywhere, for all as for themselves, they keep pervading the entire world with a heart filled with kindness towards others: vast, expansive, boundless, without enmity and without ill will.

They pervade one direction with a heart filled with gladness, then the second, then the third, then the fourth. In the same way above, below, across, everywhere, for all as for themselves, they keep pervading the entire world with a heart filled with gladness: vast, expansive, boundless, without enmity and without ill will.

They pervade one direction with a heart filled with dynamic balance, then the second, then the third, then the fourth. In the same way above, below, across, everywhere, for all as for themselves, they keep pervading the entire world with a heart filled with dynamic balance: vast, expansive, boundless, without enmity and without ill will.

The Four Consolations

Kālāmas, that noble disciple with a heart free of enmity, free of ill will, uncorrupted and pure, wins four consolations in this very life.

'If there is another world, and if good and bad actions do bear fruit and result — then when this body breaks up, after death, I will be reborn in a good destination, a heavenly world.' This is the first consolation won.

'If there is no other world, and if good and bad actions do not bear fruit and result — then in this very life I keep myself free of enmity, free of ill will, untroubled and happy.' This is the second consolation won.

'If bad things do come to those who do bad — I have no harmful intention toward anyone. Not doing any bad action, how could suffering reach me?' This is the third consolation won.

'If bad things do not come to those who do bad — then I see myself pure on both sides.' This is the fourth consolation won.

Kālāmas, that noble disciple with a heart free of enmity, free of ill will, uncorrupted and pure — they win these four consolations in this very life."

"That is exactly so, Blessed One. That is exactly so, Well-Departed One. Bhante, that noble disciple with a heart free of enmity, free of ill will, uncorrupted and pure, wins four consolations in this very life.

'If there is another world, and if good and bad actions do bear fruit and result — then when this body breaks up, after death, I will be reborn in a good destination, a heavenly world.' This is the first consolation won.

'If there is no other world, and if good and bad actions do not bear fruit and result — then in this very life I keep myself free of enmity, free of ill will, untroubled and happy.' This is the second consolation won.

'If bad things do come to those who do bad — I have no harmful intention toward anyone. Not doing any bad action, how could suffering reach me?' This is the third consolation won.

'If bad things do not come to those who do bad — then I see myself pure on both sides.' This is the fourth consolation won.

Bhante, that noble disciple with a heart free of enmity, free of ill will, uncorrupted and pure — they win these four consolations in this very life.

Going for Refuge

Excellent, Bhante! Excellent! ... Bhante, we go to the Buddha for refuge, and to the Dhamma and the Bhikkhu Saṅgha. May the Buddha receive us as lay followers who have gone for refuge from this day forward for as long as life lasts."

The fifth discourse is finished.

Words used in this translation (30)
arahant
Someone who has completed the path and has nothing further to do. Left untranslated; "saint" and "perfected one" both mislead.
aversion
One of the three "roots" behind unwholesome action, alongside greed and delusion -- the pushback against what's unwanted or unpleasant.
Bhante
A respectful way of addressing a senior monastic, roughly "venerable sir." Left untranslated because English has no natural equivalent.
bhikkhu
A Buddhist monk -- someone who has left household life to practise full time. Left untranslated because "monk" carries centuries of unrelated European associations.
bhikkhus
Buddhist monks -- those who have left household life to practise full time. The Buddha's usual way of addressing the assembly, roughly "friends" in force.
Blessed One
One of the Buddha's traditional titles, used respectfully in place of his name in these texts.
body
The physical body, as distinct from speech and the mental side of experience.
clearly knowing
Acting while plainly aware of what you are doing.
consolation
A practical reassurance that holds up however a disputed question turns out, such as what happens after death. It does not settle the question.
delusion
One of the three "roots" behind unwholesome action, alongside greed and aversion -- the confusion that keeps you from seeing what's actually happening.
Dhamma
The Buddha's teaching taken as a whole -- both what he taught and the way things actually are, which the teaching describes.
doubt
Uncertainty and indecision, especially about the practice and the teaching. As one of the five hindrances, it keeps the mind wavering instead of committing.
dynamic balance
This project's rendering of "upekkhā" (often translated "equanimity") -- a steadiness that stays engaged rather than checking out, distinct from indifference.
friendliness
This project's rendering of "mettā" (often translated "loving-kindness") -- an intentionally cultivated goodwill extended outward, including to people you don't know.
gladness
This project's rendering of "muditā", often translated "sympathetic joy". It means being truly glad at someone else's good fortune. You cultivate it as a practice; you do not assume it comes naturally.
greed
One of the three "roots" behind unwholesome action, alongside aversion and delusion -- the acquisitive pull toward what looks satisfying.
heart
This project's rendering of "citta": the feeling side of mind. It takes on moods, wants, leans, and reacts. Practice can gladden, steady, train, and release it. Some call it the "heart-mind" or "feeling mind". Here "heart" does not mean only emotion, or the physical organ.
ill will
Hostility toward others or situations: pushing things away and wishing them harm. As one of the five hindrances, it pulls the mind off track.
kindness towards others
This project's rendering of "karuṇā", often translated "compassion". It is an active wish for others to be free of suffering. You cultivate it on purpose, not only when the feeling comes by itself.
noble disciple
Someone who has had the breakthrough into the path and so is no longer merely an ordinary person. It does not mean noble by birth, and does not require being a monastic.
non-aversion
The absence of hostility and of the reflex to push away what you do not want. One of the three roots of wholesome action.
non-greed
The absence of the grasping pull that wants to acquire, possess, or consume. One of the three roots of wholesome action.
recluses
This project's rendering of "samaṇa": people who left ordinary working life to practise full time. They belonged to any of the traditions of the period, not only this one.
refuge
Where someone turns for safety and direction. Going for refuge to the Buddha, the Dhamma, and the Saṅgha is how a person shows they take this path seriously. It is not a conversion ritual.
remembering
This project's rendering of "sati". It means actively keeping what matters in mind and coming back to it when you lose it. It is not bare attention to whatever happens to be present.
Saṅgha
The community of the Buddha's disciples. In traditional recollection formulas, as in AN 11.12, it means especially those who have entered and realized the path, not everyone who calls themselves Buddhist.
those with discernment
People whose judgment is sound enough to trust as a check on your own -- not an appeal to authority, but a practical reference point.
unwholesome
This project's rendering of "akusala". Roughly: mentally and ethically harmful. It is blameworthy, leads to harm, and people with good judgment criticize it.
wholesome
This project's rendering of "kusala". Roughly: mentally and ethically healthy. It is blameless, leads to well-being, and people with good judgment praise it.
world
A word whose scope shifts with the teaching. It can mean the lived world we build through the senses and the mind, or the wider physical cosmos. The surrounding passage shows which sense it has.
Source and corrections