Kalama Sutta: The Buddha’s Charter of Free Inquiry The Kalamas who were inhabitants of Kesaputta: “Reverend Gotama, the monk, the son of the Sakiyans, . A Look at the Kalama Sutta by Bhikkhu Bodhi. The discourse has been described as “the Buddha’s Charter of Free Inquiry,” and though the discourse certainly. Kalama Sutta. The people of Kalama asked the Buddha who to believe out of all the ascetics, sages, venerables, and holy ones who, like himself, passed.
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Consequently, problems drag on endlessly among those people who have a democracy of selfishness. The Kalama Sutta, which sets forth the principles that should be followed by a seeker of truth, and which contains a standard things are judged by, belongs to a framework of the Dhamma; the four solaces taught in the sutta point out the kalaam to which the Buddha permits suspense of judgment in matters beyond normal cognition.
Indeed, the Blessed One is thus consummate, fully enlightened, endowed with knowledge and practice, sublime, knower of the worlds, peerless, guide of tamable men, teacher of divine and human beings, which he by himself has through direct knowledge understood clearly. It can be incorrect if the reasoning or choice of assumptions is inappropriate.
We often find that speakers who appear credible on the outside say incorrect and foolish things. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces.
In tradition ssutta become unquestioned. Still confused by the conflicting claims to which they have been exposed, they are not yet clear even about the groundwork of morality. Each population should choose whichever system suits the particular circumstances that it faces.
It is true the Buddha does not ask the Kalamas to accept anything he says out of confidence in himself, but let us note one important point: With this the Kalamas express their appreciation of the Buddha’s discourse and go for refuge to the Triple Gem.
Critical Thinking in Buddhism: The Kalama Sutta
Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss. We are not to accept something because it is an axiom, axiomatic, that is, an unquestioned, apparently self evident, or assumed truth. Do not go upon what has been acquired by repeated hearing, nor upon tradition, nor upon rumor, nor upon scripture, nor upon surmise, nor upon axiom, nor upon specious reasoning, nor upon bias towards a notion pondered over, nor upon another’s seeming ability, nor upon the consideration ‘The monk is our teacher.
He shows that whether or not there be another life after death, a life of moral restraint and of love and compassion for all beings brings its own intrinsic rewards here and now, a happiness and sense of inward security far superior to the fragile pleasures that can be won by violating moral principles and indulging the mind’s desires.
They expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. As the Buddha charged his disciples at his death to be a refuge to themselves, a light for themselves, so here also the responsibility for determining the truth of your life is within yourself.
We also call it hearsay. Nowadays, we must be wary of computers because the programmers who feed them data and manipulate them may feed in the wrong information or use them incorrectly.
This interpretation of the sutta, however, forgets that the advice the Buddha gave the Kalamas was contingent upon the understanding that they were not yet prepared to place faith in him and his doctrine; it also forgets that the sutta omits, for that very reason, all mention of lalama view and of the entire perspective that opens up when right view is acquired. Yet in this world, here and now, free from suttaa, free from malice, safe and sound, and happy, I keep myself.
The Buddha proceeds to list the criteria by which any sensible person can decide which teachings to accept as true. Direct knowledge grounded in one’s own experience can be called upon.
Buddhist Scriptures: Kalama Sutta
Will that be long for his harm and ill? Are these things good or bad? This increased confidence kalamx the teaching brings along a deepened faith in the Buddha as teacher, and thus disposes one to accept on trust those principles he enunciates that are relevant to the quest for awakening, even when they lie beyond one’s own capacity oalama verification.
Within his teaching’s own framework they are the root defilements — the primary causes of all bondage and suffering – and the entire practice of the Dhamma can be viewed as the task of eradicating these evil roots by suta to perfection their antidotes — dispassion, kindness and wisdom. Information can be exchanged easily and rapidly.
Do not believe just because something is correct on the grounds of naya deductive and inductive reasoning alone. The principle of the Kalama Sutta is appropriate for everyone, everywhere, every era and every world— even for the world of kalam gods.
Faith in the Buddha’s teaching is never regarded as an end in itself nor as a sufficient guarantee of liberation, but only as the starting point for an evolving process of inner transformation that comes to fulfillment in personal insight. Rather than supporting skepticism or subjective truths, in the sutta the Buddha continues suhta argue that the three unwholesome roots greed, hatred and delusion lead to the opposite negative results, i.
Kalama Sutta – Wikipedia
The sutta starts off by describing how the Buddha passes through the village of Kesaputta and is greeted by its inhabitants, a clan kalma the Kalamas. Do not go upon what has been acquired by repeated wutta. He delivers in response a sermon that serves as an entry point to the Dhamma, the Buddhist teachings for those unconvinced by mere spectacular revelation. Now this passage, like everything else spoken by the Buddha, has been stated in a specific context – with a particular audience and situation in view – and thus must be understood in relation to xutta context.
False or incorrect information does not become true because it is repeated over and over. The Kalamas, citizens of the town of Kesaputta, had been visited by religious teachers of divergent views, each of whom would propound his own doctrines and tear down the doctrines of his predecessors.
Thus the discourse to the Kalamas offers an acid test for gaining confidence in the Dhamma as a viable doctrine of deliverance. The world nowadays is so overwhelmed by the power of advertising that most people sjtta become its slaves. Which spoke the truth and which falsehood?
He advocates a questioning, inquiring spirit, refusing to accept anything simply based on invoking an authority. These truths have been imparted to us by the Buddha out of his own profound comprehension of the human condition. The Buddha emphasized this point often, and there were disciples, such as the venerable Shariputra, who confirmed this practice. The universities teach just about everything.
Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss. He proposes not a passive acceptance but, rather, constant questioning and personal testing to identify those truths which verifiably reduce one’s own stress or misery Pali: All that is pure and free from covetousness, anger and lust are productive of good, and therefore to be acted upon.
No one knows how to make choices in line with its principle.