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Aṅguttara Nikāya 3.65 Numbered Discourses 3.65Numbered Discourses 3.65
7. Mahāvagga 7. The Great Chapter 7. The Great Chapter
Kesamuttisutta To the Kālāmas With the Kālāmas of Kesamutta
Evaṁ me sutaṁ—I have heard that So I have heard.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at Kesaputta, a town of the Kālāmas. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta.
Assosuṁ kho kesamuttiyā kālāmā: The Kālāmas of Kesaputta heard it said, The Kālāmas of Kesamutta heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Kesaputta. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: And of that Master Gotama this fine reputation has spread: He has this good reputation:
‘itipi so bhagavā …pe… ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, Well-Gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. ‘That Blessed One is perfected, a fully awakened Buddha …’
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. It is good to see such a worthy one.’” It’s good to see such perfected ones.”
Atha 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: So the Kālāmas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence. As they were sitting there, the Kālāmas of Kesaputta said to the Blessed One, Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. “Lord, there are some contemplatives & brahmans who come to Kesaputta. “There are, sir, some ascetics and brahmins who come to Kesamutta.
Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, disparage them, show contempt for them, & pull them to pieces. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. And then other contemplatives & brahmans come to Kesaputta. Then some other ascetics and brahmins come to Kesamutta.
Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, disparage them, show contempt for them, & pull them to pieces. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: They leave us absolutely uncertain & in doubt: So, sir, we’re doubting and uncertain:
‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? Which of these venerable contemplatives & brahmans are speaking the truth, and which ones are lying?” ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. “Of course you are uncertain, Kālāmas. Of course you are in doubt. “It is enough, Kālāmas, for you to be doubting and uncertain.
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā. When there are reasons for doubt, uncertainty is born. Doubt has come up in you about an uncertain matter.
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. So in this case, Kālāmas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha: When you know for yourselves that, But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha. ‘These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the observant; these qualities, when adopted & carried out, lead to harm & to suffering’—then you should abandon them. ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? What do you think, Kālāmas?
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? When greed arises in a person, does it arise for welfare or for harm?” Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”. “For harm, lord.” “Harm, sir.”
“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. “And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.” “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṁ, bhante”. “Yes, lord.” “Yes, sir.”
“Taṁ kiṁ maññatha, kālāmā, “Now, what do you think, Kālāmas? “What do you think, Kālāmas?
doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? When aversion arises in a person, does it arise for welfare or for harm?” Does hate come up in a person for their welfare or harm?”
“Ahitāya, bhante”. “For harm, lord.” “Harm, sir.”
“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. “And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.” “A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṁ, bhante”. “Yes, lord.” “Yes, sir.”
“Taṁ kiṁ maññatha, kālāmā, “Now, what do you think, Kālāmas? “What do you think, Kālāmas?
moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? When delusion arises in a person, does it arise for welfare or for harm?” Does delusion come up in a person for their welfare or harm?”
“Ahitāya, bhante”. “For harm, lord.” “Harm, sir.”
“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. “And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person’s wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering.” “A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṁ, bhante”. “Yes, lord.” “Yes, sir.”
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? “So what do you think, Kālāmas: Are these qualities skillful or unskillful?” “What do you think, Kālāmas, are these things skillful or unskillful?”
“Akusalā, bhante”. “Unskillful, lord.” “Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti? “Blameworthy or blameless?” “Blameworthy or blameless?”
“Sāvajjā, bhante”. “Blameworthy, lord.” “Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti? “Criticized by the observant or praised by the observant?” “Criticized or praised by sensible people?”
“Viññugarahitā, bhante”. “Criticized by the observant, lord.” “Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? “When adopted & carried out, do they lead to harm & to suffering, or not?” “When you undertake them, do they lead to harm and suffering, or not?
Kathaṁ vā ettha hotī”ti? Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. “When adopted & carried out, they lead to harm & to suffering. “When you undertake them, they lead to harm and suffering.
Evaṁ no ettha hotī”ti. That is how it appears to us.” That’s how we see it.”
“Iti kho, kālāmā, yaṁ taṁ avocumhā: “So, as I said, Kālāmas: “So, Kālāmas, when I said:
‘etha tumhe, kālāmā. ‘Don’t go by reports, ‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe kālāmā attanāva jāneyyātha: When you know for yourselves that, But when you know for yourselves:
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, “These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the observant; these qualities, when adopted & carried out, lead to harm & to suffering”—then you should abandon them.’ “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Thus was it said. And in reference to this was it said. That’s what I said, and this is why I said it.
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. “Now, Kālāmas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha: When you know for yourselves that, But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha. ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the observant; these qualities, when adopted & carried out, lead to welfare & to happiness’—then you should enter & remain in them. ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? What do you think, Kālāmas?
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? When lack of greed arises in a person, does it arise for welfare or for harm?” Does contentment come up in a person for their welfare or harm?”
“Hitāya, bhante”. “For welfare, lord.” “Welfare, sir.”
“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. “And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.” “An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṁ, bhante”. “Yes, lord.” “Yes, sir.”
“Taṁ kiṁ maññatha, kālāmā, “What do you think, Kālāmas? “What do you think, Kālāmas?
adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… When lack of aversion arises in a person, does it arise for welfare or for harm?” “For welfare, lord.” “And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.” “Yes, lord.” Does love come up in a person for their welfare or harm? …
amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… “What do you think, Kālāmas? When lack of delusion arises in a person, does it arise for welfare or for harm?” “For welfare, lord.” Does understanding come up in a person for their welfare or harm? …
hitāya sukhāyā”ti. “And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kill living beings, take what is not given, go after another person’s wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness.” Is that for their lasting welfare and happiness?”
“Evaṁ, bhante”. “Yes, lord.” “Yes, sir.”
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? “So what do you think, Kālāmas: Are these qualities skillful or unskillful?” “What do you think, Kālāmas, are these things skillful or unskillful?”
“Kusalā, bhante”. “Skillful, lord.” “Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti? “Blameworthy or blameless?” “Blameworthy or blameless?”
“Anavajjā, bhante”. “Blameless, lord.” “Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti? “Criticized by the observant or praised by the observant?” “Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”. “Praised by the observant, lord.” “Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? “When adopted & carried out, do they lead to welfare & to happiness, or not?” “When you undertake them, do they lead to welfare and happiness, or not?
Kathaṁ vā ettha hotī”ti? Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. “When adopted & carried out, they lead to welfare & to happiness. “When you undertake them, they lead to welfare and happiness.
Evaṁ no ettha hotī”ti. That is how it appears to us.” That’s how we see it.”
“Iti kho, kālāmā, yaṁ taṁ avocumhā: “So, as I said, Kālāmas: “So, Kālāmas, when I said:
‘etha tumhe, kālāmā. ‘Don’t go by reports, ‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, kālāmā, attanāva jāneyyātha—When you know for yourselves that, But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, “These qualities are skillful; these qualities are blameless; these qualities are praised by the observant; these qualities, when adopted & carried out, lead to welfare & to happiness”—then you should enter & remain in them.’ “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. Thus was it said. And in reference to this was it said. That’s what I said, and this is why I said it.
Sa 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. “Now, Kālāmas, one who is a disciple of the noble ones—thus devoid of greed, devoid of ill will, undeluded, alert, & resolute—keeps pervading the first direction [the east]—as well as the second direction, the third, & the fourth—with an awareness imbued with goodwill. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with goodwill: abundant, expansive, immeasurable, free from hostility, free from ill will. Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā …pe… “He keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā …pe… “He keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with empathetic joy. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with empathetic joy: abundant, expansive, immeasurable, free from hostility, free from ill will. They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
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. “He keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. “Now, Kālāmas, one who is a disciple of the noble ones—his mind thus free from hostility, free from ill will, undefiled, & pure— When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. acquires four assurances in the here & now: they’ve won four consolations in this very life.
‘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. ‘If there is a world after death, if there is the fruit & result of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, a heavenly world.’ This is the first assurance he acquires. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘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. ‘But if there is no world after death, if there is no fruit & result of actions rightly & wrongly done, then here in the present life I look after myself with ease—free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires. ‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. ‘If evil is done through acting, still I have willed no evil for anyone. ‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,
Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires. and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. ‘But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires. ‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. “One who is a disciple of the noble ones—his mind thus free from hostility, free from ill will, undefiled, & pure— When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti. acquires these four assurances in the here & now.” they’ve won these four consolations in this very life.”
“Evametaṁ, bhagavā, evametaṁ, sugata. “So it is, Blessed One. So it is, O One Well-Gone. “That’s so true, Blessed One! That’s so true, Holy One!
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. One who is a disciple of the noble ones—his mind thus free from hostility, free from ill will, undefiled, & pure— When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. acquires four assurances in the here & now: they’ve won these four consolations in this very life. …
‘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. ‘If there is a world after death, if there is the fruit & result of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, a heavenly world.’ This is the first assurance he acquires.
‘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. ‘But if there is no world after death, if there is no fruit & result of actions rightly & wrongly done, then here in the present life I look after myself with ease—free from hostility, free from ill will, free from trouble.’ This is the second assurance he acquires.
‘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. ‘If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?’ This is the third assurance he acquires.
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. ‘But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. “One who is a disciple of the noble ones—his mind thus free from hostility, free from ill will, undefiled, & pure—
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti. acquires these four assurances in the here & now.
Abhikkantaṁ, bhante …pe… “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. Excellent, sir! Excellent! …
ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life.” From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”
Pañcamaṁ.