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Kalama Sutra

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Kalama Sutra
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.
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09/11/201017:26(Xem: 769)
Thus have I heard. At one time the Bhagavat was staying in Jeta Grove monastery in Anathapindada's Garden at Shravasti, together with a large company of twelve hundred and fifty monks, who were all venerable shravakas and well-known great arhats. They were headed by eminent shravakas, such as the Venerable Shariputra, Mahamaudgalyayana, Mahakashyapa and Aniruddha.
25/11/201011:25(Xem: 648)
1. Mind is the forerunner of (all evil) states. Our life is the creation of our mind. If one speaks or acts with impure mind, suffering follows one as the wheel of the cart follows the draught-ox that draws the cart. (1)
06/02/201108:09(Xem: 638)
Chapter 1 Couplets 1. Mind is the forerunner of (all evil) states. Our life is the creation of our mind. If one speaks or acts with impure mind, suffering follows one as the wheel of the cart follows the draught-ox that draws the cart. (1) 2. Mind is the forerunner of (all good) states. Our life is the creation of our mind. If one speaks or acts with pure mind, happiness follows one as his own shadows that never leaves. (2)
26/10/201605:34(Xem: 4731)
In India in the 6th century BC, Sakyamuni, "a wise man of the Sakya tribe", had been meditating under a tree when, suddenly, he was struck with the comprehension of all things. He became Buddha, meaning the « Illuminated ». His message, based on a pragmatic philosophy, taught how to free oneself from all needs in order to achieve illumination. After the death of the Enlightened One, his disciples – a few monks – began to spread his teachings all over India, from Ceylon to the Himalayan. Fearing man’s penc
09/11/201015:22(Xem: 585)
The Bodhisattva Avalokitesvara, from the deep course of Prajna wisdom, saw clearly that all five skandhas were empty, thus sundered all bonds of suffering.
09/12/201006:20(Xem: 602)
Tư Mã Thiên tự Tử Thường (145-87 trước D.L.), người huyện Long Môn (nay thuộc huyện Hán Thành, tỉnh Thiểm Tây) đời Hán Vũ đế. Cha của ông là Tư Mã Đàm, một nhà văn học danh tiếng làm chức thái sử tại triều.
13/11/201009:07(Xem: 712)
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.
14/11/201018:54(Xem: 550)
Thus have I heard. The Blessed One once appeared in the Castle of Lanka which is on the summit of Mt.Malaya in the midst of the great Ocean. A great many Boddhisattva-Mahasattvas had miraculousy assembled from all the Buddha-lands, and a large number of bhikshus were gathered there. The Bodhisattva-Mahasattvas with Mahamati their head were all perfect masters of the various Samadhis, the tenfold Self-mastery, the ten powers, and the six Psychic Faculties.
19/03/201415:28(Xem: 4014)
Thus have I heard. At one time the Bhagavat was staying in Jeta Grove monastery in Anathapindada's Garden at Shravasti, together with a large company of twelve hundred and fifty monks, who were all venerable shravakas and well-known great arhats. They were headed by eminent shravakas, such as the Venerable Shariputra, Mahamaudgalyayana, Mahakashyapa and Aniruddha.
09/11/201015:56(Xem: 727)
Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali ["City of Extensive Adornments"] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human.