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A
guttara Nik
ā
ya vol 1 A 3.65 Kesa,puttiya Sutta
 http://dharmafarer.googlepages.com1
Kesa,puttiya Sutta
The Discourse to the Kesa,puttiyas
Or,
Kālāma Sutta,
the Discourse to the Kālāmas
[Doubt, moral virtue, and spiritual assurance]
(A
guttara Nik 
ā
ya 3.65/1:188-193)
Translated with notes by Piya Tan ©2004, 2006
To the Nanyang Technological University Buddhist Society,who requested this new translation, Dec 2006.
[
Note prefixes
: “
§
” before a number refers to passages in the Sutta itself. “
Intro
” refers to an Introduction section.” “
Comy
”here usually refers to the Commentarial Notes at the end of this chapter. A parenthesized cross-reference without a prefix, eg [8],refers to the section in the same chapter.]
1 The 10 doubtworthy points
1.1 M
ISINTERPRETATION OF THE SUTTA
.
 
The Kesa,puttiya Sutta (better known as the KālāmaSutta) is perhaps the most misquoted and misused Buddhist text.
Soma Thera,
in his translation of theSutta, promisingly subtitled it as “the Buddha’s Charter of Free Inquiry” (1981). Alongside the Sutta isquoted
Ś
āntarak 
ita’s famous statement from
the Tattva,sa
graha,
 
 Bhikava [sambuddhau] mat-vaca grāhyam paitai parīkya’īk tu na gauravāt iva suvaram tāpāt chedāt nikaāt 
O bhikshus [said the self-awakened one], my word should be accepted by the wise only after investigation, not out of respect (for me)—just as gold (is accepted) only after heating, cuttingand rubbing. (Ttts ch 26/3588) [6]The Sutta even made it into the online encyclopaedia, Wikipedia.
1
However, as
Bhikkhu Bodhi
hasobserved in his essay, “A look at the Kālāma Sutta”:though the discourse certainly does counter the decrees of dogmatism and blind faith with avigorous call for free investigation, it is problematic whether the sutta can support all the posi-tions that have been ascribed to it. On the basis of a single passage, quoted out of context, theBuddha has been made out to be a pragmatic empiricist who dismisses all doctrine and faith, and
1
Accessed 30 Nov 2006 fromhttp://en.wikipedia.org/wiki/Kalama_Sutta.
 
Sutta Synopsis
§§1-2 1 The K
ā
l
ā
mas approach the Buddha.§§3-14 2 Moral worth of statements.§§15a 3 The divine abodes.§§15b-16 4 The four self-assurances.§17 5 The K
ā
l
ā
mas’ exultation.§18 6 The K
ā
l
ā
mas go for refuge.
 
 Living Word of the Buddha
SD vol 35 no 4
 
A 3.65 To the K
ā
l
ā
mas of Kesa,puttiyas
http://dharmafarer.googlepages.com 2
whose Dhamma is simply a freethinker’s kit to truth which invites each one to accept and rejectwhatever he likes. (1988)That “single passage” that has been misconstrued as a carte blanche for a “self-assembled” Buddhismactually refers to the ten doubtworthy points (
dasa ka
khāniya-
  
 ,
  
hāna
),
2
or unreliable sources of know-ledge, or inadequate criteria for truth [§§3, 8, 9, 14]. The Buddha’s intention is gradually but clearly andfully revealed as the Sutta unfolds. The Sutta opens with the oft quoted ten “doubtworthy points”:Come K 
ā
l
ā
mas:(1) Do not go
3
by oral tradition [received wisdom] (
mā anussavena
).(2) Do not go by lineage [successive tradition] (
mā paramparāya
).(3) Do not go by hearsay (
mā iti,kirāya
).(4) Do not go by scriptural authority (
mā pi
  
aka,sampadānena
).(5) Do not go by pure reason (
mā takka,hetu[,gāhena]
).(6) Do not go by inference [by logic] (
mā naya,hetu[,gāhena]
).(7) Do not go by reasoned thought [by specious reasoning] (
mā ākāra,parivitakkena
)(8) Do not go by acceptance of [being convinced of]a view after pondering on it (
mā di
  
hi,nijjhāna-k,khantiyā
).(9) Do not go by (another’s) seeming ability (
mā bhavya,r 
ū
 patāya
).(10) Do not go by the thought, “This monk 
4
is our teacher” [“This recluse is respected by us”] (
mā sama
o no garû ti
).
 
When you know for yourselves, K 
ā
l
ā
mas,‘These things are unwholesome. These things are blamable. These things are censured by thewise. These things, when undertaken and practised, bring about harm and suffering.’ [3] —Then K 
ā
l
ā
mas, you should abandon them.This passage, like the Buddha’s teachings as recorded in the Pali texts, has its context—that is, a particu-lar audience and situation—and the teaching should be understood in that context.In none of these passages or anywhere in the Sutta does the Buddha, as often misquoted by propo-nents of “vague Buddhism,” state that his teachings should not be accepted, or that one could shapeBuddhism according to one’s likes and bias—”rather, he counsels that the words of the wise should beheeded and taken into account when deciding upon the value of a teaching.”
5
 
1.2
 
B
UDDHIST EPISTEMOLOGY
.
 
The Kesa,puttiya Sutta is a classic discourse on Buddhist episte-mology, that is, the theory of knowledge, or an investigation into what constitutes valid knowledge andwhat does not. It is interesting to see here how Buddhist epistemology is different from its Western philo-sophical counterpart, as
PD Premasiri
notes:The classical epistemological theories of the West fall into one of two principal traditions,viz, rationalism and empiricism. The consequence of the rationalist-empiricist dichotomy has been that philosophers have attempted to search a single paradigm to which all knowledge couldconform.The rationalist has adhered to the view that knowledge has the nature of a deductive systemwhile empiricists have insisted on the view that the most certain and indubitable knowledgeclaims are those about our immediate sense data. Both points have led to skepticism with respectto many legitimate areas of human knowledge. The attempt to search for an absolute has also led
2
 
 Ka
khāniya
  
hāna
(eg Prayudh,
 Dictionary of Buddhism
§305, 1985:274) is a formation from the two compo-nents in the sentence,
kakhanīye ca pana vo hāne vicikicchā uppannā
(A 65.3/1:189).
 
3
Comy interprets as
mā ga
hi
  
ha
or 
mā ga
hittha,
“do not accept (lit, ‘take hold of’) (a notion)” throughout(AA 2:305).
 
4
 
Sama
a
is usually tr as “ascectic,” even “holy man,” but here also refers to “nun,” or a religious teacher.
 
5
Accessed 30 Nov 2006 fromhttp://www.answers.com/topic/kalama-sutta.
 
A
guttara Nik
ā
ya vol 1 A 3.65 Kesa,puttiya Sutta
 http://dharmafarer.googlepages.com3
to many an elusive metaphysical claim which [has] diverted the human mind from all that is prac-tically relevant and useful.The admission of the mind in Buddhism as a sixth sense enables it to see reason as a functionof the mind and consequently the opposition between sense and reason finds no place in Buddh-ism. (Premasiri 2006b:172; also 2006a:146 f)The early Buddhist conception of knowledge is that it has no absolute paradigm, no enduring forms.Knowledge arises not only through the five physical senses, but more importantly, such data are actuallyinterpreted by the sixth sense, the mind, which additionally presents its own sense-data or form of know-ledge. Early Buddhist philosophy and psychology do not view reality as being out there, but as being
inhere,
that is,
it is how we view the world that creates and sustains our ideas and philosophies, and motivates our actions
. And we face the consequences of such actions.Early Buddhism sees knowing as a value-laden process, and we create that value. We give thingsmeaning: that is why such ideas as “God” are meaningful (or useful) to some but meaningless (or uselessto others) [5.2]. Very often we add on the wrong and negative value. The most basic level of knowing, assuch, is
to know the mind.
The mind can be compared to the lens through which we view the world. Veryoften this lens is smudged by wrong view, coloured by craving, and blurred by ignorance. The lens-clean-ing begins with the restraint of body and speech, that is, moral training, which provides a conducive envi-ronment for us
to train the mind.
 Both moral training and mental training are the vital bases for clearing the mind totally and finally(albeit gradually) of all defilements. This is the stage when we begin to truly understand how the senseswork and how we know things. When this knowledge become holistically systematized, it is called wis-dom (
 pa
––
ā
), and when the knowing is clear and total, it is “full understanding” (
 pari
––
ā
), and when itliberates, it is called “direct knowledge” (
a
––
ā
). One then becomes an arhat.The purpose of life, then, is not merely to know; for knowledge is not the end, but the means. Whenknowledge is valued for itself, it becomes itself a view (
di
  
hi
), a fetter (
 sa
 yojanā
) [Comy 3a(4)2]. Whenone begins to understand how one knows, then one sees only mental constructs. As such, one has to see beyond knowing and knowledge, and the Kesa,puttiya Sutta is an important discourse on how to do this.[4.1]
2 Sutta summary
The Kālāmas are the inhabitants of the town of 
Kesa,putta
which, says the Commentary, is located atthe edge of a forest. Various groups of wanderers would stop there to spend the night before crossing theforest (or on emerging from the forest). During their stay, they would give talks to the Kālāmas, so thatthey are exposed to a wide range of religious and philosophical ideas (AA 2:305). Understandably, such a bewildering range of views causes doubt and perplexity in the minds of the Kālāmas.From the Sutta [§1], we can surmise that the Buddha’s fame precedes him, and (according to theCommentary) the Kālāmas eagerly welcome him, and “approached him, holding medicines such as gheeand fresh butter, and the eight kinds of drinks.”
6
Having approached the Buddha, they declare their pre-dicament to the Buddha so that he might dispel them [§2]. The Buddha immediately consoles them bysaying that their doubt is justified, and goes on to list the ten doubtful sources of knowledge or criteria for 
6
 
Sappi,nava,n
ī 
t’ādi,bhesajjāni c’eva a
  
ha,vidha,pānakāni ca gāhāpetvā upasa
kami
 su
(AA 2:304).
Vinaya
allows the following 8 kinds of drink (even outside the permitted meal hours), viz: (1) mango drink, rose-appledrink, coconut milk, banana drink, honey drink, grape drink, lotus-root drink, and berry drink (
amba,pāna
jamb
ū
 ,- pāna
coca.pāna
moca,pāna
madhu,pāna
muddhika,pāna
sāl 
ū
ka,pāna
pharusaka,pāna
 ,
V 1:246).
MahāNiddesa
mentions this set and also another set of 8: (2)
kosamba
fruit drink,
kola
 jujube drink,
badara
 jujube drink,ghee, oil, congee, fresh milk, essence drink (
kosamba,pāna
kola,pāna
badara,pāna
ghata,pāna
tela,pāna
  yāgu,pāna
payo,pāna
rasa,pāna
 ,
 Nm 372). Set (1) is canonical, but set (2) is probably late, and may need theconsensus of the Sangha or Vinaya master for approval for consumption outside the permitted time.
 
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