Hatthaka Sutta

Kaladana Sutta

Seasonable Gifts

Translated from the Pali by Thanissaro Bhikkhu

"There are these five seasonable gifts. Which five? One gives to a newcomer. One gives to one going away. One gives to one who is ill. One gives in time of famine. One sets the first fruits of field and orchard in front of those who are virtuous. These are the five seasonable gifts."

In the proper season they give --

those with discernment,
responsive, free from stinginess.
Having been given in proper season,
with hearts inspired by the Noble Ones
 -- straightened, such --
their offering bears an abundance.
Those who rejoice in that gift
or give assistance,
they, too, have a share of the merit,
and the offering isn't depleted by that.
So, with an unhesitant mind,
one should give where the gift bears great fruit.
Merit is what establishes
living beings in the next life.

Kalahavivada Sutta

Further Questions

Translated from the Pali by John D. Ireland

"From what arise contentions and disputes, lamentations and sorrows, along with selfishness and conceit, and arrogance along with slander? From where do these various things arise? Come tell me this."

"From being too endeared to objects and persons arise contentions and disputes, lamentations and sorrows along with avarice, selfishness and conceit, arrogance and slander. Contentions and disputes are linked with selfishness, and slander is born of contention."

"What are the sources of becoming endeared in the world? What are the sources of whatever passions prevail in the world, of longings and fulfillments that are man's goal in life?"

"Desires are the source of becoming endeared (to objects and persons) in the world, also of whatever passions prevail. These are the sources of longings and fulfillments that are man's goal in life." [1]

"Now what is the source of desire in the world? What is the cause of judgments [2] that arise; of anger, untruth, doubts and whatever other (similar) states that have been spoken of by the Recluse (i.e., the Buddha)?"

"It is pleasant, it is unpleasant," so people speak in the world; and based upon that arises desire. Having seen the appearing and disappearing of material things a man makes his judgments in the world. [3] Anger, untruth and doubts, these states arise merely because of the existence of this duality. [4] Let a doubter train himself by way of insight to understand these states as taught by the Recluse."

"What is the source of thinking things as pleasant or unpleasant? When what is absent are these states not present? What is the meaning of appearing and disappearing? Explain the source of it to me."

"The pleasant and the unpleasant have their source in sense-impression. When this sense-impression is absent, these states are not present. The idea of appearing and disappearing is produced from this, I say."

"What is the source of sense-impression? From what arises so much grasping? By the absence of what is there no selfish attachment? By the disappearance of what is sense-impression not experienced?"

"Sense-impression is dependent upon the mental and the material. Grasping has its source in wanting something. What not being present there is no selfish attachment. By the disappearance of material objects sense-impression is not experienced."

"For whom does materiality disappear? How do pleasure and discomfort cease to be? Tell me how it ceases so that I may be satisfied in my mind that I have understood it."

"His perception is not the ordinary kind, nor is his perception abnormal;[5] he is not without perception nor is his perception (of materiality) suspended.[6] -- to such an one immateriality ceases.[7] Perception is indeed the source of the world of multiplicity."

"What we asked, you have explained. We now ask another question. Tell us the answer to it. Do not some of the learned declare purification of the spirit [8] as the highest state to be attained? And do not others speak of something else as the highest?" [9]

"Some of the learned do declare purification of the spirit as the highest. But contrary to them some teach a doctrine of annihilation. Those clever ones declare this to be (final liberation) without basis of life's fuel remaining. Knowing that these (theorists) rely on mere opinions for their statements a sage investigates that upon which they rely. Having understood and being free from theories he will not dispute with anyone. The wise do not enter into any existence."

 

The Kalama Sutra

(Anguttara-Nikaya, Vol.I)

1. Thus have I heard: On a certain occasion the Exalted One, while going on his rounds among the Kosalans with the great company of monks, came to Kesaputta, a district of the Kosalans.

Now, the Kalama of Kesaputta heard it said that Gautama the recluse, the Shakyan's son who went forth as a wanderer from the Shakyan clan, had reached Kesaputta.

And this good report was noised about Gautama, that Exalted One: It is He, the Exalted One, Arhat, a Fully Enlightened One, perfect in knowledge and practice, Welfare, World Knower, Unsurpassed charioteer of men to be tamed, Teacher of deva and mankind, having himself come to know it thoroughly for himself. He teaches Dharma that is lovely in the beginning, lovely in the middle, lovely in the ending, both in letter and spirit; in all its fullness He preaches the holy life that is utterly pure. Well indeed for us if we could get the sight of arhats such as these.

Then the Kalamas went to where the Blessed One was. On arriving there, some paid homage to Him and sat down on one side; some exchanged greetings with Him and after a cordial and memorable talk, sat down on one side; some saluted Him raising their joined palms and sat down on one side; some announced their name and family and sat down on one side; some, without speaking, sat down on one side.

2. Seated there, the Kalamas said to the Blessed One: "There are some monks and Brahmins, Venerable Sir, who visit Kesaputta. They expound and explain only their own doctrines, they despise, revile, and pull to pieces the doctrines of other. (Likewise) some other monks and Brahmins, Venerable Sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. When we listen to them, Sir, we have doubt and wavering as to which of these worthy ones are speaking truth and which speak falsehood."

3. "It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in these matters over what is to be doubted. Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure logic; do not go by a view that seems rational; do not go by reflecting on mere appearances; do not go along with a considered view because you agree with it; do not go along on the grounds that the person is competent; do not go along because (thinking) 'the recluse is our teacher'. Kalamas, when you yourselves know: 'These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them.'"

4. "What do you think, Kalamas? Does greed appear in a man for his benefit or harm?"
"For his harm, Venerable Sir. "
"Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, this man takes life, steals, commits adultery, and tells lies; he prompts others also to do likewise. Will that be for his harm and ill for a long time?"
Yes, Venerable Sir.

5. "What do you think, Kalamas? Does hate appear in a man for his benefit or harm?"

"For his harm, Venerable Sir."
"Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, this man takes life, steals, commits adultery, and tells lies; he prompts others also to do likewise. Will that be for his harm and ill for a long time?"
"Yes, Venerable Sir."

6. "What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?"

"For his harm, Venerable Sir."
"Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, this man takes life, steals, commits adultery, and tells lies; he prompts others also to do likewise. Will that be for his harm and ill for a long time?"
"Yes, Venerable Sir."

7. "What do you think, Kalamas? Are these things wholesome or unwholesome?"

"Unwholesome, Venerable Sir."
"Blameworthy or not?"
"Blameworthy, Venerable Sir."
"Censured or praised by this wise?"
"Censured, Venerable Sir."
"When undertaken and observed, do these things lead to harm and ill or not? Or how does it strike you?"
"Undertaken and observed, these things lead to harm and ill. It is just so, Sir."

8. "This is why I said, Kalamas, 'Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure logic; do not go by a view that seems rational; do not go along with a considered view because you agree with it; do not go along on the grounds that the person is competent; do not go along (thinking) 'because the recluse is our teacher.' Kalamas, when you know yourself: These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them. Such was my reason for uttering those words."

9. "Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure logic; do not go by a view that seems rational; do not go by reflecting on mere appearances; do not go along with a considered view because you agree with it; do not go along on the grounds that the person is competent; do not go along (thinking ) 'because the recluse is our teacher.' Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them."

10. "What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?"

"For his benefit, Venerable Sir."
"Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts others to do likewise. Will that be for his benefit and happiness for a long time?"
"Yes, Venerable Sir."

11. "What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?"

"For his benefit, Venerable Sir."
"Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate, this man does not take life, does not steal, does not commit adultery, and does not tell lies; and he prompts others to do likewise. Will that be for his benefit and happiness for a long time?"
"Yes Venerable Sir."

12. "What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?"

"For his benefit, Venerable Sir."
"Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion, this man does not take life, does not steal, and he prompts others to do likewise. Will that be for his benefit and happiness for a long time?"
"Yes, Venerable Sir."

13. "What do you think, Kalamas? Are these things wholesome or unwholesome?"

"Wholesome, Venerable Sir."
"Blameworthy or not blameworthy?"
"Not blameworthy, Venerable Sir."
"Censured or praised by the wise?"
"Praised, Venerable Sir."
"Undertaken and observed, these things lead to benefit and happiness."
"It is just so, Venerable Sir."

14. "Therefore, this is why I said, 'Come, Kalamas. Do not go by revelation; do not go by tradition; do not go by hearsay; do not go on the authority of sacred texts; do not go on the grounds of pure logic; do not by a view that seems rational; do not go along with a considered view because you agree with it; do not go along on the grounds that the person is competent; do not go along (thinking) 'because the recluse is our teacher.' Kalamas, when you know yourself: These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them."

15. "The Noble Disciple, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful, dwells pervading, with thoughts of loving-kindness, compassion, sympathetic joy and equanimity, towards one quarter (of the world), likewise the second, the third and the fourth. And in like manner above, below, across, everywhere, for all sorts and conditions, he abides suffusing the whole world with a heart possessed by thoughts of loving kindness, compassion, sympathetic joy and equanimity that is widespread, grown great and boundless, free from enmity and oppression. By that, the Aryan disciple, whose heart is thus free from enmity, free from oppression, untainted and made pure, in this very life four consolations are attained. These are thus:

16. "Suppose there is a hereafter and there is a fruit, a result, of deeds done well or ill, then it is possible that at the dissolution of the body after death, I shall be reborn in the heavenly world, which is possessed of the state of bliss. - This is his first consolation.

"Suppose there is no hereafter and there is no fruit, no result of deeds done well or ill then in this world, here and now, free from hatred, free from malice, safe and sound and happy, I keep myself. - This is his second consolation.

"Suppose evil (results) befall an evildoer, if I think of doing evil to none, then, how can suffering affect me who does no evil deed? - This is his third consolation.

"Suppose I do no evil, both in this world and the next, I shall see that I am pure. - This is his fourth consolation.

"Thus, Kalamas, the Aryan disciple whose heart is free from enmity, free form oppression, untainted and made pure, in this very life attains these four consolations."

17. "So it is Blessed One. So it is, Well Farer. The Noble Disciple, Venerable Sir, whose heart is free from enmity, free from oppression, untainted and made pure, in this very life attains these four consolations."

"Suppose there is a hereafter and there is a fruit, a result, of deeds done well or ill, then it is possible that at the dissolution of the body after death, I shall be reborn in the heavenly world, which is possessed of the state of bliss. - This is my first consolation.

"Suppose there is no hereafter and there is no fruit, no result of deeds done well or ill then in this world, here and now, free from hatred, free from malice, safe and sound and happy, I keep myself. - This is my second consolation.

"Suppose evil (results) befall an evil-doer, if I think of doing evil to none, then, how can suffering affect me who does no evil deed? - This is my third consolation.

"Suppose I do no evil, both in this world and the next, I shall see that I am pure. - This is my fourth consolation."

"Marvelous, Venerable Sir! Marvelous, Venerable Sir! It is as if, Venerable Sir, a person turns face upwards what was upside down, or reveals what was concealed, or points the way to one who was lost, or holds up a light in the darkness thinking, ' Those who have eyes will see visible objects, even so in diverse ways has Dharma been set forth by the Blessed One. We, Venerable Sir, go to the Blessed One for Refuge, to the Dharma for Refuge, and to the Order of Monks (Sangha) for Refuge. Venerable Sir, may the Blessed One accept us as followers, who have gone for refuge, from this day forth while life lasts.