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Namo tassa bhagavato arahato sammāsambuddhassa

2.1.2 Kesamuttisuttaṃ (part two) - Don’t Believe in Tradition, in Hearsay, in Teachers but Your Own Experience, Understanding What Is Wholesome

Kesamuttisuttaṃ, part two	Don’t Believe in Tradition, in Hearsay, in Teachers but Your Own Experience, Understanding What Is Wholesome
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ:	Thus it was articulated. And in reference to this it was explained:
“Etha tumhe, kālāmā, mā anussavena, mā paramparāya,	“Now, Kālāmas, do not simply believe whatever you are told, or whatever has been handed down from tradition,
mā itikirāya, mā piṭakasampadānena	or what is common opinion, or whatever the scriptures say
Mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Do not accept something as true merely by deduction or inference, or by logical examinations of reasons, or by preconception for certain beliefs, or because of its plausibility, or because a certain recluse or your teacher tells you it is so.
Yadā tumhe, kālāmā, attanāva jāneyyātha—‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā,	But when you yourselves directly know: ‘These principles are wholesome, blameless, praised by the wise,
ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti,	when adopted and carried out they lead to welfare and happiness’,
atha tumhe, kālāmā, upasampajja vihareyyātha.	then you should follow them up and perform them.”
“Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	“Now, what do you think, Kālāmas? When no greed arises in a person, does it arise for welfare or for harm?”
“Hitāya, bhante.”	“For welfare, Bhante!”
“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	“And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kill living beings, does not take what is not given, doesn‘t go after another person’s wife, does not tell lies or induce others to do likewise, all of which leads to welfare and happiness for long.”
“Evaṃ, bhante.”	“Yes, Bhante!”
“Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	“What do you think, Kālāmas? When non ill will arises in a person, does it arise for welfare or for harm?”
“Hitāya, bhante.”	“For welfare, Bhante!”
“Adoso panāyaṃ, kālāmā, purisapuggalo dosena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	“And this unaversive person, not overcome by ill will, his mind not possessed by ill will, doesn’t kill living beings, does not take what is not given, doesn‘t go after another person’s wife, does not tell lies or induce others to do likewise, all of which leads to welfare and happiness for long.”
“Evaṃ, bhante.”	“Yes, Bhante!”
“Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	“What do you think, Kālāmas? When lack of delusion arises in a person, does it arise for welfare or for harm?”
“Hitāya, bhante.”	“For welfare, Bhante!”
“Amoho panāyaṃ, kālāmā, purisapuggalo mohena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	“And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kill living beings, does not take what is not given, doesn‘t go after another person’s wife, does not tell lies or induce others to do likewise, all of which leads to welfare and happiness for long.”
“Evaṃ, bhante.” “Taṃ kiṃ maññatha, kālāmā,	“Yes, Bhante!” “So what do you think, Kālāmas,
ime dhammā kusalā vā akusalā vā”ti?	are these qualities wholesome or unwholesome?”
“Kusalā bhante.”	“Wholesome, Bhante!”
“Sāvajjā vā anavajjā vā”ti? “Anavajjā, bhante.”	“Blameworthy or blameless?” “Blameless, Bhante!”
“Viññugarahitā vā viññuppasatthā vā”ti? “Viññuppasatthā, bhante.”	“Criticized by the wise or praised by the wise?” “Praised by the wise, Bhante!”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?	“When undertaken and performed, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	How does this matter stand here?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.	“When undertaken and performed, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That is how we understand this matter.”
“Iti kho, kālāmā, yaṃ taṃ avocumhā– ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena.	“So, as I said, Kālāmas, do not simply believe whatever you are told, or whatever has been handed down from tradition, or what is common opinion, or whatever the scriptures say.
mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Do not accept something as true merely by deduction or inference, or by logical examinations of reasons, or by preconception for certain beliefs, or because of its plausibility, or because a certain recluse or your teacher tells you it is so.
Yadā tumhe, kālāmā, attanāva jāneyyātha–	But when you yourselves directly know:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti,	‘These principles are wholesome, blameless, praised by the wise; when adopted and carried out they lead to welfare and happiness,
atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. ……”	then you should follow them up and perform them.’”
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ……	Thus it was articulated. And in reference to this it was explained:……