The Kālāma Sutta (AN 3.65), also known as the Kesamutti Sutta, is one of the most important texts in the Pāli Canon.
The Sutta is quite long, I will provide a full, structured translation, covering all three main sections: The Setting and the Doubt, The Criteria for Investigation, and The Practice of Wholesome States (The Four Assurances).
📜 The Kālāma Sutta (Aṅguttara Nikāya 3.65)
I. The Setting and the Doubt
1. The Arrival of the Buddha
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large community of monks when he arrived at Kesaputta, a town of the Kālāma people. The Kālāmas heard the good report about the Master Gotama: "That Blessed One is an Arahant, perfectly enlightened... He proclaims a spiritual life that is perfectly complete and pure. It is good to see such Arahants."
2. The Kālāmas' Question
The Kālāmas of Kesaputta approached the Blessed One. After paying respects and exchanging greetings, they sat to one side and said:
"Venerable Sir, there are some monks and brahmins who visit Kesaputta. They explain and promote only their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. But then some other monks and brahmins come to Kesaputta, and they too explain and promote only their own doctrines, but disparage, denigrate, deride, and denounce the doctrines of others. We are perplexed and in doubt, Venerable Sir, as to which of these good ascetics speak truth and which speak falsehood."
3. The Buddha's Validation of Doubt
The Buddha replied:
"It is fitting for you to be perplexed, Kālāmas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter."
II. The Criteria for Investigation
4. The Ten Points to Reject
The Buddha then laid out the framework for critical inquiry:
"Come, Kālāmas, do not go by:
- Oral tradition (anussava)
- Lineage of teaching (paramparā)
- Hearsay/Rumor (itikirā)
- A collection of scriptures/canonical authority (piṭaka-sampadāna)
- Logical reasoning (takka-hetu)
- Inferential reasoning (naya-hetu)
- Reasoned cogitation (ākāra-parivitakka)
- The acceptance of a view after pondering it (diṭṭhi-nijjhāna-kkhanti)
- The seeming competence of a speaker (bhabba-rūpatāya)
- Because you think: 'The ascetic is our guru' (samaṇo no garū)
5. The Criterion for Abandonment (Unwholesome)
The Buddha continued:
"But when, Kālāmas, you yourselves know: 'These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,' then you should abandon them."
The Buddha then used a Socratic dialogue regarding the three unwholesome roots (Greed, Hatred, and Delusion):
| Root | Buddha's Question | Kālāmas' Reply |
| Greed (Lobha) | "When greed arises, is it for a person's welfare or harm?" | "For his harm, Venerable Sir." |
| "A greedy person, overcome by greed... destroys life, takes what is not given, transgresses with another's wife, and speaks falsehood. Will that lead to his harm and suffering for a long time?" | "Yes, Venerable Sir." | |
| Hatred (Dosa) | "When hatred arises, is it for a person's welfare or harm?" | "For his harm, Venerable Sir." |
| "A hateful person, overcome by hatred... destroys life... and speaks falsehood. Will that lead to his harm and suffering for a long time?" | "Yes, Venerable Sir." | |
| Delusion (Moha) | "When delusion arises, is it for a person's welfare or harm?" | "For his harm, Venerable Sir." |
| "A deluded person, overcome by delusion... destroys life... and speaks falsehood. Will that lead to his harm and suffering for a long time?" | "Yes, Venerable Sir." |
The Kālāmas agreed that these roots are unwholesome, blameworthy, and lead to harm and suffering.
6. The Criterion for Acceptance (Wholesome)
The Buddha then presented the reverse:
"But when you know for yourselves: 'These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,' then you should acquire them and keep them."
He repeated the dialogue using the opposites (Lack of Greed, Lack of Hatred, Lack of Delusion), and the Kālāmas agreed that these roots are wholesome, blameless, and lead to welfare and happiness.
III. The Practice of Wholesome States and The Four Assurances
7. Cultivation of the Divine Abodes (Brahmavihāras)
The Buddha then advised the Noble Disciple (one who has abandoned the three unwholesome roots) to cultivate a purified mind through the practice of the four Divine Abodes:
"The noble disciple, Kālāmas, who is thus devoid of greed, devoid of ill will, undeluded, alert, and resolute, dwells, pervading one direction... and the second, and the third, and the fourth... above, below, and all around, everywhere and in every respect the all-encompassing cosmos with an awareness imbued with:
- Loving-kindness (mettā): Abundant, expansive, immeasurable, free from hostility, free from ill will.
- Compassion (karuṇā): Abundant, expansive, immeasurable, free from hostility, free from ill will.
- Sympathetic Joy (muditā): Abundant, expansive, immeasurable, free from hostility, free from ill will.
- Equanimity (upekkhā): Abundant, expansive, immeasurable, free from hostility, free from ill will."
8. The Four Assurances (Solaces)
The Buddha concludes by showing that living this ethical life provides complete security, regardless of what one believes about the unknown future:
"The Noble Disciple, Kālāmas, whose mind is in this way without enmity, without ill will, undefiled, and pure, has won four assurances in this very life:
- If there is a hereafter and a fruit/result of deeds done well or ill, it is possible that at the dissolution of the body, after death, I shall arise in a heavenly world. (Belief in Afterlife/Karma)
- Suppose there is no hereafter and no fruit/result of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself. (Disbelief in Afterlife/Karma)
- Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed? (Protection from Negative Karma)
- Suppose evil (results) do not befall an evil-doer. Still, here and now, I see myself purified in both respects. (Purity of Intention and Action)"
Conclusion
The Kālāmas then took refuge in the Buddha, the Dhamma (his teaching), and the Saṅgha (the community of his followers).
This Sutta beautifully blends critical, personal investigation with a clear ethical framework and the practice of boundless compassion.