Evaṃ me sutaṃ:

Thus have I heard:

Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tad·avasari. Assosuṃ kho kesamuttiyā kālāmā: ‘samaṇo khalu, bho, gotamo sakya·putto sakya·kulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so Bhagavā arahaṃ sammā·sambuddho, vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi, satthā deva·manussānaṃ, Buddho Bhagavā·ti. So imaṃ lokaṃ sa·deva·kaṃ sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ pajaṃ sa·deva·manussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ; kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.

On one occasion, the Bhagavā, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the Kālāmas of Kesamutti heard: 'The samaṇa Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, has reached Kesamutti. And it is that venerable Gotama, about whom such a good reputation has spread: "surely, he is a Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known this world with its devas, with its Māras, with its Brahmas, with the samaṇas and brahmins, [this] generation with rulers and peoples, having experienced himself abhiññā. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure." And seeing such an arahant would be profitable.'

Atha kho kesamuttiyā kālāmā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā app·ekacce bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu; app·ekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdiṃsu; app·ekacce yena bhagavā ten·añjaliṃ paṇāmetvā ekam·antaṃ nisīdiṃsu; app·ekacce nāma·gottaṃ sāvetvā ekam·antaṃ nisīdiṃsu; app·ekacce tuṇhībhūtā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etad·avocuṃ:

So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā and, having exchanged friendly greetings and a cordial talk, sat down to one side; some of them raised their joined hands in salutation to the Bhagavā and sat down to one side; some of them announced their name and clan and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti said to the Bhagavā:

– Santi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Apare·pi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te·pi sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Tesaṃ no, bhante, amhākaṃ hot·eva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṃ bhavataṃ samaṇa·brāhmaṇānaṃ saccaṃ āha, ko musā’ti?

– There are, bhante, samaṇas and brahmans who come to Kesamutti. They expound and extol their own doctrine, but they disparage, despise, treat with contempt and debunk the doctrines of others. Then, bhante, some other samaṇas and brahmans come to Kesamutti. They too expound and extol their own doctrine, and they disparage, despise, treat with contempt and debunk the doctrines of others. On account of that, bhante, there is for us perplexity and vicikicchā: 'Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?'

– Alañ·hi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīy·eva pana vo ṭhāne vicikicchā uppannā. Etha tumhe kālāmā mā anussavena,{1} mā param·parāya,{2} mā iti·kirāya,{3} mā piṭaka·sampadānena,{4} mā takka·hetu,{5} mā naya·hetu,{6} mā ākāra·parivitakkena,{7} mā diṭṭhi·nijjhāna·kkhantiyā,{8} mā bhabba·rūpatāya,{9} mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.

– Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā has arisen in you on account of a perplexing matter. Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] 'The samaṇa is our revered teacher'. Whenever, Kālāmas, you know for yourselves: 'These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha', then, Kālāmas, you should abandon them.

– Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?

– Ahitāya, bhante.

– For his harm, bhante.

– Luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.

– And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?

– Ahitāya, bhante.

– For his harm, bhante.

– Duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.

– And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?

– Ahitāya, bhante.

– For his harm, bhante.

– Mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.

– And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?

– So what do you think, Kālāmas, are these dhammas kusala or akusala?

– Akusalā, bhante.

– Akusala, bhante.

– Sāvajjā vā anavajjā vā ti?

– Sāvajja or anavajja?

– Sāvajjā, bhante.

– Sāvajja, bhante.

– Viññu·garahitā vā viññu·ppasatthā vā ti?

– Censured by the wise or commended by the wise?

– Viññu·garahitā, bhante.

– Censured by the wise, bhante.

– Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?

– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?

– Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī ti.

– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.

– Iti kho, kālāmā, yaṃ taṃ avocumha: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe kālāmā attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyāthā’ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ.

– This, Kālāmas, is what I said: "Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] 'The samaṇa is our revered teacher'. Whenever, Kālāmas, you know for yourselves: 'These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha', then, Kālāmas, you should abandon them." Thus has it been said, it has been said considering this.

Etha tumhe, kālāmā, mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] 'The samaṇa is our revered teacher'. Whenever, Kālāmas, you know for yourselves: 'These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha', then, Kālāmas, having reached them, you should dwell in them.

– Taṃ kiṃ maññatha, kālāmā, a·lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?

– Hitāya, bhante.

– For his welfare, bhante.

– A·luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.

– And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?

– Hitāya, bhante.

– For his welfare, bhante.

– A·duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.

– And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by dosa, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?

– Hitāya, bhante.

– For his welfare, bhante.

– A·mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.

– And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by moha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.

– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?

– So what do you think, Kālāmas, are these dhammas kusala or akusala?

– Kusalā, bhante.

– Kusala, bhante.

– Sāvajjā vā anavajjā vā ti?

– Sāvajja or anavajja?

– Anavajjā, bhante.

– Anavajja, bhante.

– Viññu·garahitā vā viññu·ppasatthā vā ti?

– Censured by the wise or commended by the wise?

– Viññu·ppasatthā, bhante.

– Commended by the wise, bhante.

– Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?

– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?

– Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī ti.

– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.

– Iti kho, kālāmā, yaṃ taṃ avocumhā: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. Iti yaṃ taṃ vuttaṃ idam·etaṃ paṭicca vuttaṃ.

– This, Kālāmas, is what I said: "Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] 'The samaṇa is our revered teacher'. Whenever, Kālāmas, you know for yourselves: 'These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha', then, Kālāmas, having reached them, you should dwell in them." Thus has it been said, it has been said considering this.

Sa kho so kālāmā ariya·sāvako evaṃ vigat·ābhijjho vigatā·byāpādo a·sammūḷho sampajāno patissato mettā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

Such an ariya·sāvaka, Kālāmas, thus devoid of abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata, dwells pervading one direction with a citta imbued with mettā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with mettā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Karuṇā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with karuṇā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with karuṇā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Muditā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with muditā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with muditā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Upekkhā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with upekkhā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with upekkhā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti:

Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:

‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

'If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness': this is the first confidence he has gained.

‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, idh·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

'And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy': this is the second confidence he has gained.

‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.

'And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?': this is the third confidence he has gained.

‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

'And if pāpa does not befall its doer, then I see myself pure in both respects': this is the fourth confidence he has gained.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī·ti.

Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.

– Evam·etaṃ, bhagavā, evam·etaṃ, sugata! Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.

– So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:

‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

'If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness': this is the first confidence he has gained.

‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

'And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy': this is the second confidence he has gained.

‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ – kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.

'And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?': this is the third confidence he has gained.

‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

'And if pāpa does not befall its doer, then I consider myself pure in both respects': this is the fourth confidence he has gained.

Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.

Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā tela·pajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evam·evaṃ bhagavatā aneka·pariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhu·saṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate ti.

Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to set upright what was overturned, or to uncover what was hidden, or to show the way to one who was erring, or to hold an oil lamp in the darkness, [thinking:] 'Those who have eyes will see visible forms'; in the same way, the Dhamma has been revealed by the Bhagavā in various ways. So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having gone for refuge from today on, for life.

Idhānuruddhā, bhikkhu suṇāti: ‘Itthannāmo bhikkhu kālakato; so bhagavatā byākato aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussava·ssuto vā: ‘evaṃ·sīlo so āyasmā ahosi

Here, Anuruddha, a bhikkhu hears: 'The bhikkhu named so-and-so has died; it has been declared by the Bhagavā that he was established in (final) knowledge.' And he has seen that venerable one himself or he has heard the report: ‘That venerable one’s virtue was thus

..idh·ekacco satthā anussaviko hoti anussava·sacco. So anussavena itihitiha-paramparāya piṭaka-sampadāya dhammaṃ deseti.

..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition for the truth. He teaches a dhamma in conformity with what he has heard, through what has been transmitted dogmatically, through what has been handed down in a collection of texts.

yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ..

among the brahman seers of the past, the creators of the hymns, the composers of the hymns, those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken, ie..

Seyyathāpi (..) andhaveṇi paramparā·saṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati.

Just as if (..) there would be a file of blind men attached one to another: the first one does not see, the middle one does not see, and the last one does not see.

..idh·ekacco satthā takkī hoti vīmaṃsī. So takka·pariyāhataṃ vīmaṃs·ānucaritaṃ sayaṃ·paṭibhānaṃ dhammaṃ deseti.

..a certain [individual] is a reasoner, an investigator. He teaches a dhamma hammered out by reasoning/logical thinking, following lines of investigation as they occur to him.

Cakkhuṃ.. mano anicco vipariṇāmī aññathā·bhāvī. (...) Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhamm·ānusārī..’

The eye.. the mind is inconstant, changeable, alterable. (...) One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower..

Tathāgata·ppaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.

The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.