The Kālāma Sutta is a discourse on free thinking, and the explanation of the way of having correct knowledge of reality. It is so important for the modern man to understand his mind as well as the outer world. In a way, it helps us to open up our eyes to reality (yathābhuta) and see things as they really are, thereby leading us to a correct path. Following are excerpts from the Kālāma Sutta.
On a certain occasion, the Buddha while going on his rounds among the Kosalans (people of the Kosala area of ancient India) with a large group of monks, came to a Village called Kesaputta. Its citizens were known as the Kālāmas. Now, the Kālāmas of Kesaputta heard that Gotama the Buddha had reached Kesaputta. Then the Kālāmas came to see the Buddha. On reaching him, some persons saluted the Buddha courteously and sat down at one side; some greeted the Buddha courteously and after the exchange of greetings and courtesies sat down at one side; some raising their joined palms to the Buddha sat down at one side; some proclaimed their name and clan and did likewise; while others without saying anything just sat down at one side. Then as they thus sat, the Kālāmas of Kesaputta said this to the Buddha:
Respected Venerable Sir, certain recluses and Brahmins come to Kesaputta. As to their own view, they proclaim and expound it in full, they cause to kindle and illuminate their doctrines. But as to the view of others, they abuse it, despise it, revile it, depreciate and cripple it. Moreover, Venerable Sir, other recluses and Brahmins, also on coming to Kesaputta, do likewise. When we listen to them, Venerable Sir, we have doubt and wavering as to which of these worthies is speaking truth and which speaks falsehood.
Then Gotama the Buddha, answering the Kālāmas gave advice and showed them the path to reality thus:
Yes, Kālāmas, you well may doubt, you well may waver, in doubtful matters wavering does arise. Now look, Kālāmas, be not misled by report or tradition or hearsay. Be not misled by proficiency in the scriptures, nor by mere logic or inference, nor after considering specious reasons, nor by pre-conceived ideas or views, nor because it seems acceptable, nor out of respect for a recluse who holds it.
Here, the Buddha explains that truth-seekers have to pay attention to these ten points in order to avoid having incorrect knowledge. Many of the scholars, well-educated ones, or any other religious teachers or philosophers would go astray or would go off of the right path because of these ten points. Then they would teach a wrong thing, a wrong path, an evil doctrine, or a wrong view that is harmful to society. The listeners of those views would practice the wrong path in their daily life, and they would continue to practice it without seeing the truth or the correct path. The ten points are explained here With the Pāli words used by the Buddha:
- Mā anussavena
Be you not misled by report. Sometimes, it may not be a correct thing and may be a wrong fact. Therefore, if you accept any report at once, you may come to a wrong view or incorrect conclusion. - Mā paramparāya
Be you not misled by tradition. Here the Commentator says that tradition should not always be taken as the truth. (paramparākathaya pi mā ganhitta). - Mā itikirāya
Be you not misled by tidings or hearsay. We should not believe what others say without inquiry or careful attention. If we do believe at once what others say, we may also have a corrupt mind on the tidings and may act in a wrong way. - Mā piṭakasampadānena
Be you not misled on the authority of the scriptures. Maybe the whole scriptures of certain religious teachers who hold wrong views (micchā diṭṭhi) are quite wrong. Sometimes, there may be doubtful places or later additions of any old books of any religious tradition. Therefore, we should be more careful of them. - Mā takkahetu
Be you not misled by mere logic or reasoning. Certain statements may accord with reasoning but in the practical world we find that they are wrong. To a certain extent, we can use reasoning, but pure reasoning may give us a wrong conclusion. - Mā nayahetu
Be you not misled by mere theory or inference. A well-accepted theory may sometimes be quite different from the practical happenings. - Ma ākāraparivitakkena
Be you not misled by considering mere appearances. Here, the Commentator thus explains: “Certain things should not be taken as truth thinking that this statement is so nice and so beautiful and so beautifully said." (sundaram idam karananti evam karariaparivitakkenapi mā ganhittha). - Ma diṭṭhinijjhānakkhantiya
Be you not misled by your preconceived ideas, notions or views. The preconceived ideas obscure the truth. Truth-seekers should be open-minded. - Mā babbarāpatāya
Be you not misled by anything merely because it seems acceptable. The Commentator explains that in this way: “Any utterances or declaration should not be taken as truth thinking ‘This monk is a capable monk’. Therefore, we have to accept his words“ (Ayam bhikkhu bhabbarupo, imassa katham gahetuni pi mā ganhittha).” - Mā samano no garā
Be you not misled by anything out of respect for a recluse or teacher who holds it. The Commentator explains that we should not take something as truth based on a thought: “This monk is our teacher. Therefore, we all have to accept his words.” (Ayam samano amhākam garu, imassa katham gahetum yuttanti pi mā ganhittha).
In accordance with this Dhamma discourse, we should be very mindful when we have to attain knowledge and truth. Then the Buddha goes on to say:
But Kālāmas, when you know for yourselves, these things are unprofitable, these things are blameworthy, these things are censored by the intelligent; these things, when performed and undertaken, lead to loss and sorrow, then indeed do you reject them, Kālāmas.”
The Buddha mentions a special word to Kālāmas, that is, attanāva janeyyātha, which means, “know for yourselves.” We are given complete freedom to think, analyze and investigate whatever matter we have before us. It is of great importance to those who seek reality. Reality-seekers are invited to investigate and re-scrutinize all the facts that they have before them and come to a final decision of truth, but it should be in accord with the Dhamma or reality or righteousness.
Scientists do not accept anything on mere hearsay, tradition or tidings. They do not accept immediately what the books say. Theory, reasoning or appearances are not simply accepted by them. They discard preconceived ideas and notions. They do not accept anything merely because it seems acceptable, and do not just believe in whatever the teachers say. They analyze, examine, investigate, scrutinize, and re-scrutinize the facts. It should be mentioned here that the Buddha, by promulgating the Kālāma Sutta, has revealed the embryonic form of scientific thought and scientific method.
The scientific method can be applied within the context of Buddhist practices to “know for yourselves.” The Buddha says:
Kālāmas, 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 by them.
As we know from the scientific method, the best way to observe something is to isolate it, eliminating or controlling as many variables as possible. By practicing morality (sīla), mental distractions (such as desires and worries) and negative emotions (such as anger, ill-will, and jealousy) can be controlled and decreased, so the mind becomes less agitated and more able to observe. Then, by practicing meditation (see Appendices ii and iii for examples), the mind can be further quieted and is able to observe clearly, with more keen awareness. Thus, the variables of mental distraction, emotion, and dullness can be eliminated or decreased. At this point, a particular teaching, practice or view can be examined, “undertaken and observed,” to see whether it “leads to benefit and happiness.”
Dogmatic views (diṭṭhis) can easily be discarded by following the method taught in the Kālāma Sutta. Wrong views are very dangerous, for they can destroy anything in the world. They can destroy human beings and sacred monuments of other faiths. Wrong views are so harmful to the person who holds them and to others as well. Some men are blinded by their own dogmatic views. They run after their own dogmatic views and seek happiness therein.
By following the scientific method taught in the Kālāma Sutta, human beings can understand their dogmatic views, discard their unnecessary mythical views, and arrive at the correct path. It is the method of philosophical truth-seeking and methodical investigation. The Kālāma Sutta can easily be applied to this modern scientific society and to all human beings. Therefore, it has everlasting value and ethical signifcance.
References:
- The Kālāma Sutta, Anguttara Nikaya, Vol. i, P.T.S., London, 1961.
- Manorathapurani (Commentary to the Anguttara Nikaya) , Vol. ii, P.T.S., London, 1967.