How to Decide What to Believe: the original, side by side

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.” Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:

The Buddha was traveling with many monks and came to a town called Kesaputta, home to a people called the Kalamas. They'd heard good things about him, so they came to meet him, and told him their doubt directly:

“There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

Teachers are always passing through here. Each one glorifies his own ideas — and tears down everyone else's. Then the next one comes through and does the same — only now it's his ideas on top and the last teacher's getting torn down. We're left not knowing what to believe: out of all these people, who's telling the truth and who's lying?

“It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter.

Of course you're unsure, the Buddha said. You're right to be — this is exactly the kind of thing worth doubting. So don't just take anyone's word for it, or believe whatever sounds convincing. Let me give you a way to know for yourself.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’

Here's the thing. Don't accept something as true just because — you've heard it repeated a lot; it's been handed down for generations; 'everybody says so'; it's written in some respected book; it sounds logical; you can reason your way to it; it seems reasonable on the surface; it agrees with what you already believe; the person saying it seems impressive; or 'because the teacher said so' — even if that teacher is me. None of those, on their own, make a thing true. (These are the ten things the Buddha says not to base your belief on.)

But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

Test it yourself. When you genuinely know, from your own honest looking — these things are harmful; these things are blamed by thoughtful people; acting on these leads to harm and pain — then drop them.

What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?”

Let's check it together. When greed takes over a person, is that good for them or bad?

“Harm, sir.”

Bad, they said.

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

And a greedy person, gripped by wanting — do they end up harming themselves and others? Killing, stealing, cheating, lying, hurting people, dragging others into it?

“Yes, sir.”

They do.

“What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?”

What about anger? When someone's consumed by hatred — better or worse for them?

“Harm, sir.” “A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.”

Worse.

“What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?”

And confusion — being lost, not seeing clearly?

“Harm, sir.” “A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.”

Also worse.

“What do you think, Kālāmas, are these things skillful or unskillful?” “Unskillful, sir.” “Blameworthy or blameless?” “Blameworthy, sir.” “Criticized or praised by sensible people?” “Criticized by sensible people, sir.” “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

So these things — greed, anger, confusion — when you really look: are they good or bad? Praised or criticized by sensible people? Do they lead, when you act on them, toward harm or away from it?

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

Toward harm, they said. That's how it looks to us.

“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Then there's your answer, he said. That's exactly what I meant — don't take it from authority or tradition. You just worked it out for yourselves, from what you can actually see.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

And do the same in reverse. When you genuinely know, from your own looking — these things are good; these things are praised by thoughtful people; acting on them leads to ease and wellbeing — then take them up and live by them.

What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?” “Welfare, sir.” “An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “Yes, sir.” “What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?”

When greed is absent, when anger is absent, when confusion gives way to clear seeing — does a person like that harm others, or treat them well?

“Yes, sir.”

They treat them well, they said.

“What do you think, Kālāmas, are these things skillful or unskillful?” “Skillful, sir.” “Blameworthy or blameless?” “Blameless, sir.” “Criticized or praised by sensible people?” “Praised by sensible people, sir.” “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

So the reverse — no greed, no anger, no confusion — good or bad? Lead toward harm, or away from it?

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

Away from it, they said. They're good.

“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

Right. That is the test, and it can be applied throughout your life. Not 'because I said so' — because you looked, and you saw.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,

And here's something to set your mind at ease. Someone who lives this way — clear, kind, free of greed and hatred — fills their life with calm and goodwill, right here and now.

they’ve won four consolations in this very life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. ‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. ‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. ‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won these four consolations in this very life.”

And if there's something after this life, they're in good standing for it. If there isn't, they've still lived well and at peace, here, while they were alive. If doing harm really does catch up with those who do it, they've done none — so nothing is waiting for them. And if it never catches up with anyone, they're in the clear regardless: they did no harm, and lost nothing by living the way they did. Either way, they come out fine. There's nothing to fear in living decently and seeing clearly.

“That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won these four consolations in this very life. … Excellent, sir! Excellent! … We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

The Kalamas were glad, and thanked him.