Kalama Sutta

The Kalama Sutta (Sanskrit: Kalama Sutra; _th. กาลามสูตร, "Kalama Sut") is a Buddhist sutta in the Anguttara Nikaya of the Tipitaka. It is often cited by Mahayana and Theravada Buddhists alike. Kalama sutta is also called Buddha's charter of free inquiry. [http://www.thebuddhadharma.com/issues/2003/spring/schmidt_jenkins_dipa_ma.html]

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Premise

In this sutta, Gautama Buddha passes through the village of Kesaputta and is greeted by the people who live there: the Kalamas. The Kalamas greet the Buddha and ask for advice. According to the Kalamas, many wandering holy men and ascetics pass through the village, expounding their teachings and criticizing others'. The Kalamas ask the Buddha whose teachings they should follow. In response, he delivered a sutta that serves as an entry-point to Buddhist beliefs to those unconvinced by revelatory experiences.

Discerning Religious Teachings

The Buddha instructs the Kalama People on which basis one should decide which religious teaching to accept as true. The Buddha tells the Kalamas to not just believe religious teachings because they are claimed to be true by various sources or through the application of various methods and techniques. He urges that direct knowledge from one's own experience should be called upon. He notably does not, however, say (contrary to popular misconception) that his own teachings should not be accepted or not accorded trustFact|date=February 2008: rather, he counsels that the words of the wise should be heeded and taken into account when deciding upon the value of a teaching.

*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.'

Sources of wisdom to avoid

The Buddha provides ten specific sources which should not be used to accept a specific teaching as true, without further verification:

# Oral history
# Traditional
# News sources
# Scriptures or other official texts
# Logical reasoning
# Philosophical reasoning
# Common sense
# One's own opinions
# Authorities or experts
# One's own teacher

Instead, he says, only when one personally knows that a certain teaching is skillful, blameless, praiseworthy, and conducive to happiness, and that it is praised by the wise, should one then accept it as true and practise it.

In view of many misrepresentations of this statement of the Buddha's (to the effect that one can just "follow one's own feelings and views or reason things out for oneself", independently of Dharmic advice), it needs to be stressed again that the Buddha instructed the Kalamas to pay attention to the teachings of the wise; nowhere in the Pali suttas does the Buddha encourage people NOT to trust in his word. He did not advocate that individuals can or should decide truth purely by and for themselves. Nevertheless, the emphasis remains on one's personal knowledge of the validity of any teaching, and in particular whether a particular teaching reduces or eliminates the mental defilements of greed, hate and ignorance, or vice versa (in which case it should be rejected).

However, Buddha allows monks who have the power to read minds to examine him for his inner purity and also allows other monks to question that mind-reading monk on what he has noted about the Buddha and then to question the Buddha; this is permitted in the Majjhima Nikaya 47 Vimamsaka Sutta, since thus testing, it will make the faith of the student strong and firm. The "wise" are encouraged to prove themselves to be so. However, one notes that there is still required trust in the truthfulness of the words of such mind-reading monks and in the Buddha himself.

Faith in the Kalama Sutta

It should be stressed that the Kalama Sutta does not mean that Buddhists dispense with faith: the sutta serves principally to "pump-prime" faith in the efficacy of the Buddha's teachings (see, eg discussion by Bikkhu Bodhi cited below). Faith and trust in the Buddha as a supreme teacher is frequently encouraged within Buddhism (see Faith in Buddhism). For example, in the "Chapter of the Fours" of the "Anguttara Nikaya", the Buddha states: "Those who have faith in the Buddha have faith in the best." ("Numerical Discourses of the Buddha", tr. by Nyanaponika Thera and Bhikkhu Bodhi, Altamira, Kandy, 1999, pp. 86-87). The Buddha further makes this clear in the "Patika Sutta", where he urges the ascetic wanderer, Bhaggava (who is not a Buddhist but wishes to experience a mental state of liberative freedom termed "Beauty"), to have trust in the Buddha (he does not say to him, "don't believe in me and what I teach without testing it out first"). In terms, he says to Bhaggava:

"It is hard for you, Bhaggava, holding different views, being of different inclinations and subject to different influences, following a different discipline and having had a different teacher, to attain and remain in the deliverance called 'the Beautiful'. You must strive hard, putting your trust in me, Bhaggava." ("Thus Have I Heard", tr. by Maurice Walshe, Wisdom, 1987, p. 383).

Furthermore, the very fact that the Buddha has himself stated something to be spiritual fact carries great authority, as is evidenced by the Buddha's reply to Sariputta in the "Sampasadaniya Sutta". Here Sariputta is wondering if he would be right to base himself on the authority of the Buddha when asked whether other Buddhas of equal Awakening have existed or will exist. The exchange is as follows, starting with Sariputta and with an unequivocal reply coming from the Buddha:

"I should say, 'I have heard and received it [i.e. this teaching about past and future Buddhas] from the Blessed Lord's own lips ... I have also heard and received it from the Blessed Lord's own lips that ...' Lord, if I were to reply thus to such questions ... would I be explaining Dhamma correctly, so that no fellow-follower of the Dhamma could contest it or find occasion for censure?"

"Certainly, Sariputta, if you answered like this you would not misrepresent me, you would be explaining Dhamma correctly and not laying yourself open to censure." (Walshe, op. cit., p. 425).

Again, we note that there is no encouragement here of doubting the veracity of the Buddha's word: that word carries the ultimate spiritual weight and authority. The fact that a teaching has come from the Buddha's own mouth is implicitly presented here as the most powerful determinant of its veracity.

External links

* [http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_09.html A look at the Kalama Sutta by Bhikku Bodhi] - About the common misinterpretation of the Kalama Sutta as denial of the need for faith.
* [http://oaks.nvg.org/sa1ra1.html The wisdom of Kalama Sutta]
* [http://www.buddhistinformation.com/the_kalama_sutra.htm Kalama Sutta text]
* [http://www.accesstoinsight.org/canon/sutta/anguttara/an03-065.html Kalama Sutta: To the Kalamas] — from Access to Insight
* [http://www.suanmokkh.org/archive/kalama1.htm Help, Kalama Sutta, Help!]
* [http://www.westernbuddhistreview.com/vol3/Knowledge.htm Knowledge and Truth in Early Buddhism Dharmachari Nagapriya] from [http://www.westernbuddhistreview.com/ Western Buddhist Review]
* [http://www.tipitaka.org/deva/ अङ्गुत्तरनिकाय तिकनिपातपाळि महावग्गो केसमुत्तिसुत्तं Pali text]