Ajarn Sen demonstrating the use of the exercise board

Exercise Board from Ajarn Sen, Wat Pa Nong Saeng, Udon Thani

These are the instructions on how to use the exercise board and also the details for building the board, given by Ajarn Sen.

Funeral of LP Onn Sa Wat Pa Bpra-Chaa Chumpon

Let us pay our respect to the great master of the Thammayut Sector (Forest Tradition lineage of Ajarn Mun), Venerable Luong Phor Onn Saa Su Ga Roh, Wat Pa Bpra-Chaa Chumpon, Udon Thani. The pictures were taken on August 10th, 2009.

ATTHAVISATI PARITTA ( Salutation to the Twenty-Eight Buddhas)

Picture: Taken from WAT PA NONG KONG, UDON THANI PROVINCE.

ATTHAVISATI PARITTA

Salutation to the Twenty-Eight Buddhas

Namo Tassa Bhagavato Arahato Sammā-Sambudhassa.

Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One. (3 times)

Namo me sabba Buddhānam, uppannānam mahesinam

I pay homage to all the Buddhas who have appeared (in this world) in quest of great benefits (for all beings).

Vande Tanhamkaram Buddham – Vande Medhamkaram Munim
Saranankaram Munim vande – Dīpamkaram Jinam name.

I respect Tanhamkara, the Wise. I respect Medhamkara, the Sage.
Saranamkara the Sage, I respect. Dīpamkara, the Conqueror, I respect.

Vande Kondañña Sattāram – Vande Mańgala Nāyakam
Vande Sumana Sambuddham – Vande Revata Nāyakam

I respect Kondañña, the Teacher. I respect Mańgala, the Leader.
I respect Sumana, the Fully Enlightened. I respect Revata, the Leader.

Vande Sobhita Sambuddham - Anomadassī Munim name
Vande Paduma Sambuddham – Vande Nārada Nāyakam.

I respect Sobhita the Fully Enlightened. Anomadassī the Sage, I respect. I respect Paduma the Fully Enlightened. I respect Nārada, the Leader.

Padumuttaram Munim vande – Vande Sumedha Nāyakam
Vande Sujāta Sambuddham – Pīyadassī Munim name

Padumuttara the Sage, I respect. I respect Sumedha, the Leader.
I respect Sujāta, the Fully Enlightened. Piyadassī the Sage, I respect.

Atthadassī Munim vande – Dhammadassī Jinam name
Vande Siddhattha Satthāram – Vande Tissa Mahāmunim

Atthadassī the Sage, I respect. Dhammadassī the Conqueror I respect. I respect Siddhattha, the Teacher. I respect Tissa, the Great sage.

Vande Phussa Mahāvīram – Vande Vipassī Nāyakam
Sikhī Mahāmunim vande – Vande Vessabhū Nāyakam.

I respect Phussa, the Great Hero. I respect Vipassī, the Leader.
Sikhī the Great Sage, I respect. I respect Vessabhu, the Leader.

Kakusandham Munim vande – Vande Konāgama Nāyakam
Kassapam Sugatam vande – Vande Gotamo Nāyakam

Kakusandha the Sage, I respect. I respect Konāgama, the Leader.
Kassapa the Welcome One, I respect. I respect Gotama, the Leader.

Atthavīsati me Buddhā - Nibbāna, mata dāyakā
Namāmi sirasā niccam – man rakkhantu sabbadā.

These Twenty-Eight Buddhas, the Givers of Deathless Nibbāna, ever I salute with my head. May they ever protect me!

Etena sacca vajjena – dukkhā vūpa samentu me
Etena sacca vajjena – bhayā vūpa samentu me
Etena sacca vajjena – rogā vūpa samentu me

By the firm determination of this truth, may I be free from suffering.
By the firm determination of this truth, may I be free from fear.
By the firm determination of this truth, may I be free from illness.

YODPHRAKANDA PHRA TRIPITAKA

YODPHRAKANDA PHRA TRIPITAKE

VANDANĀ

Namo Tassa Bhagavato Arahato Sammā-sambudhassa.

Namo tassa Bhagavato Arahato Sammā-sambudhassa.

Namo tassa Bhagavato Arahato Sammā-sambudhassa.

Honour to Him, the Blessed One, the Worthy One, the Fully Enlightened One.


1.

Itipi so Bhagavā Araham vata so Bhagavā.
(Thus indeed is that Blessed One, Worthy indeed is that Blessed One)
Itipi so Bhagavā Sammāsambuddho vata so Bhagavā.
(Thus indeed is that Blessed One, Fully Enlightened indeed is that Blessed One)
Itipi so Bhagavā Vijjācaransampanno vata so Bhagavā.
(Thus indeed is that Blessed One, endowed with Wisdom (knowledge) and Conduct (Virtue) is that Blessed One)
Itipi so Bhagavā Sugato vata so Bhagavā.
(Thus indeed is that Blessed One, A Welcome One indeed is that Blessed One)
Itipi so Bhagavā Lokavidu vata so Bhagavā.
(Thus indeed is that Blessed One, A Knower of the Worlds is indeed that Blessed One)
Arahantam saranam gacchāmi.
(To the Worthy One I go for refuge)
Arahantam sirasā namāmi.
(With my head I salute the Worthy One)
Sammāsambuddham saranam gacchāmi.
(To the Fully Enlightened One, I go for refuge)
Sammāsambuddham sirasā namāmi.
(The Fully Enlightened One, I salute with my head)
Vijjācaranasampannam saranam gaccāmi.
(To Him, one who endowed with Wisdom and Conduct, I go for refuge)
Vijjācaranasampannam sirasa namāmi.
(Him who is endowed with Wisdom and Conduct, I salute with my head)
Sugatam saranam gacchāmi.
(To that Welcome One I go for refuge)
Sugatam sirasā namāmi.
(That Welcome One I salute with my head)
Lokavidam saranam gacchāmi.
(To the Knower of the Worlds I go for refuge)
Lokavidam sirasā namāmi.
(The Knower of the Worlds I salute with my head)

2.
Itipi so Bhagavā Anuttaro vata so Bhagavā.
(Thus indeed is that Blessed One, An Incomparable One indeed is that Blessed One)
Itipi so Bhagavā Purisadammasārathi vata so Bhagavā.
(Thus indeed is that Blessed One, a Charioteer for the training of individuals is indeed that Blessed One)
Itipi so Bhagavā Sathā devamanusānam vata so Bhagavā.
(Thus indeed is that Blessed One, A Teacher to gods and men is indeed that Blessed One)
Itipi so Bhagavā Buddho vata so Bhagavā.
(Thus indeed is that Blessed One, An Enlightened One is indeed that Blessed One)

Anuttaram saranam gacchāmi.
(To that Incomparable One I go for refuge)
Anuttaram sirasā namāmi.
(That Incomparable One I salute with my head)
Purisadammasārathi saranam gacchāmi.
(To that Trainer of individuals I go for refuge)
Purisadammasārathi sirasā namāmi.
(That Trainer of individuals I salute with my head)
Sathā devamanussānam saranam gacchāmi.
(To that Teacher of gods and men I go for refuge)
Sathā devamanussānam sirasā namāmi.
(That Teacher of gods and men I salute with my head)
Buddham saranam gacchāmi.
(To that Enlightened One I go for refuge)
Buddham sirasā namāmi.
(That Enlightened One I salute with my head)
Itipi so Bhagavā.
(Such indeed is that Blessed One)

3.
Itipi so Bhagavā rūpakhando aniccalakkanapārami ca samppanno.
Itipi so Bhagavā vedanākhando aniccalakkhanapārami ca sampanno.
Itipi so Bhagavā saññākhando aniccalakkhanapārami ca sampanno.
Itipi so Bhagavā sańkhārakhando aniccalakkhanapārami ca sampanno.
Itipi so Bhagavā viññānakhando aniccalakkhanapārami ca sampanno.

4.
Itipi so Bhagavā pathavī dhātu samādhiñāna sampanno.
Itipi so Bhagavā āpo dhātu samādhiñāna sampanno.
Itipi so Bhagavā tejo dhātu samādhiñāna sampanno.
Itipi so Bhagavā vāyo dhātu samādhiñāna sampanno.
Itipi so Bhagavā ākāsa dhātu samādhiñāna sampanno.
Itipi so Bhagavā viññāna dhātu samādhiñāna sampanno.
Itipi so Bhagavā cakkavāla dhātu samādhiñāna sampanno.
5.
Itipi so Bhagavā Cātummahārājikā dhātu samādhiñāna sampanno.
Itipi so Bhagavā Tāvatimsā dhātu samādhiñāna sampanno.
Itipi so Bhagavā Yāmā dhātu samādhiñāna sampanno.
Itipi so Bhagavā Tusitā dhātu samādhiñāna sampanno.
Itipi so Bhagavā Nimmānaratī dhātu samādhiñāna sampanno.
Itipi so Bhagavā Paranimmitavasavattī dhātu samādhiñāna sampanno.
Itipi so Bhagavā Kāmāvacara dhātu samādhiñāna sampanno.
Itipi so Bhagavā Rūpāvacara dhātu samādhiñāna sampanno.
Itipi so Bhagavā Arūpāvacara dhātu samādhiñāna sampanno.
Itipi so Bhagavā Lokuttara dhātu samādhiñāna sampanno.

6.
Itipi so Bhagavā Pathamajhāna dhātu samādhiñāna sampanno.
Itipi so Bhagavā Dutiyajhāna dhātu samādhiñāna sampanno.
Itipi so Bhagavā Tatiyajhāna dhātu samādhiñāna sampanno.
Itipi so Bhagavā Catutthajhāna dhātu samādhiñāna sampanno.
Itipi so Bhagavā Pańcamajhāna dhātu samādhiñāna sampanno.

7.

Itipi so Bhagavā ākāsānañ cāyatana dhātusamādhiñāna sampanno.
Itipi so Bhagavā viññānancā yatana dhātusamādhiñāna sampanno.
Itipi so Bhagavā ākiñcaññāyatana dhātusamādhiñāna sampanno.
Itipi so Bhagavā nevasaññānā saññāyatana dhātusamādhiñāna sampanno.

8.
Itipi so Bhagavā Sotāpattimagga dhātusamādhiñāna sampanno.
Itipi so Bhagavā Sakidāgāmimagga dhātusamādhiñāna sampanno.
Itipi so Bhagavā Anāgāmimagga dhātusamādhiñāna sampanno.
Itipi so Bhagavā Arahattamagga dhātusamādhiñāna sampanno.
Itipi so Bhagavā Sotāpattiphala dhātusamādhiñāna sampanno.
Itipi so Bhagavā Sakidāgāmiphala dhātusamādhiñāna sampanno.
Itipi so Bhagavā Anāgāmiphala dhātusamādhiñāna sampanno.
Itipi so Bhagavā Arahattaphala dhātusamādhiñāna sampanno.

9.

Kusalādhammā itipi so Bhagavā a•ā yāvajīvam Buddham saranam gacchāmi Jambūdīpañca issaro kusalādhammā namo Buddhāya namo Dhammayā namo Sańghāya pañca Buddhānamāmihan āpāmacupa dīmasamańkhu samvidhāpukayapa upasajasahe pāsāyaso.

Sososasa a•a•a•a•ni tejasu nemabhūcanāvive asamvisulopusabubha issavāsu susavāi kusalādhammā citti viathi.

Itipi so Bhagavā Araham a•a yāva jīvam Buddham saranam gacchāmi sābodhipañca issaro dhamma.

Kusalādhammā nandavivańko iti Sammasambuddho sugalāno yāva jīvam Buddham saranam gacchāmi.

10.
Cātummahārājikā issaro kusalādhammā iti Vijjācaranasampanno u•u yāvājīvam Buddham saranam gacchāmi.

Tāvātimsā issaro kusalā dhammā nandapañca Sugato Lokavidū mahā•e•o yāvajīvam Buddham saranam gacchāmi.

Yāmā issaro kusalādhammā Brahmāsadda pañcasatta sattā pāramī anuttaro yamakakha yāvajivam Buddham saranam gacchāmi.

Tusitā issaro kusalādhammā puyapapaka purisadammasārathi yāvajīvam Buddham saranam gacchāmi.

Nimmānaratī issaro kusalādhammā hetupova sathā devamanussānam: tathā yāvajīvam Buddham saranam gacchāmi.

Paranimmitavasavatti issaro kusalādhammā Sańkhārakhandho dukkham aniccam anattā rūpakhando Buddhapapha yāvajīvam Buddham saranam gacchāmi.

Brahmā issaro kusalādhammā natthipaccayā vinapañca Bhagavatā yāvanibbānam saranam gacchāmi.

11.

Namo Buddhassa namo Dhammassa namo Sańghassa buddhilābhokalā karakana etena saccena suvatthi hontu hulū hulū hulū savāhāya.

Namo Buddhassa namo Dhammassa namo Sańghassa vitti vitti vitti mitti mitti mitti citti citti vatti vatti mayasu suvatthi hontu hulū hulū hulū savāhāya.

Indasāvam mahāindasavam brahmasāvam mahabrahmasāvam cakkavattisāvam mahācakkavattisāvam devāsavām mahādevāsavām isīsāvam mahāisīsāvam munīsāvam mahāmunīsāvam suppurisasāvam mahāsappurisāvam Buddhasāvam paccekabuddhasāvam arahattasāvam sabbasiddhivijjādhāranamsāvam sabbalokā iriyānangsāvam etena saccena suvatthi hontu.

Sāvam kunam vijja balang tejam viriyam siddhikammam dhammam saccamnibbānam mokkham guyhakam dānam silam paññānikkham puññam bhāgayam tappam yasam sukham siri rūpam catuvīsatidesanam etena saccena suvatthi hontu hulū hulū hulū savāhāya.

12.

Namo Buddhassa dukkam anccam anattā rūpakhando vedanākhando saññākhandho sańkhārakhando viññānakhando namo itipi so Bhagavā.

Namo Dhammassa dukkham aniccam anattā rūpakhando vedanākhando saññākhando sańkhārakhando viññānakhando namo svākkhāto Bhagavatā Dhammo.

Namo Sańghassa dukkham aniccam anatta rūpakhando vedanākhando saññākhando sańkhārakhando viññānakhando namo supatipanno Bhagavato sāvakasańgho vāhaparittam.

Namo Buddhāya ma•a•u dukkham aniccam anattā yāvatassa hāyo mona u•a•ma dukkham aniccam anattā u•a•ma aham vandami namo Buddhāya na•a•ka•ti nisarana ārapakhuddham ma•a•u dukkham aniccam anattā.

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Note: I noticed that there are some differences in the chanting phases and pronunciations printed in different chanting books. Internet viewers are advised to re-check and seek advises from competent authorities (such as Venerable Monks) from Thai Temples. Thanks.

ATTHAVISATI PARITTA (Protective Chant of Twenty-Eight Buddhas )

Namo Tassa Bhagavato Arahato Sammā-sambudhassa.

Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One. (3 times)

Namo me sabba Buddhānam, uppannānam mahesinam

I pay homage to all the Buddhas who have appeared (in this world) in quest of great benefits (for all beings).


Tanhankaro mahāvīro – Medhankaro mahāyaso
Tanhankara, the great hero; Medhankara, of honour great;

Saranankaro lokahito – Dīpankaro jutindharo
Saranankara, abode of love; Dipankara, the lustrous light.

Kondañño jana pāmokkho – Mangalo puri sāsabho
Kondañña, the people’s lord; Mangala, the Man Supreme;

Sumano Sumano dhīro – Revato rati vaddhano
Sumana, the good-hearted sage; Revata, who enhanced joy.

Sobhito guna sampanno; Anomadassī januttamo
Sobhita, with virtue crowned; Anomadassi, chief of men;

Padumo loka pajjoto – Nārado vara sārathī
Paduma, a guiding lamp to all worlds; Narada, the charioteer unsurpassed.

Padumuttaro satta sāro – Sumedho agga puggalo
Padumuttara, peerless being; Sumedha, the paramount;

Sujāto sabba lokaggo – Pīyadassī narāsabho
Sujata, chief of all the worlds; Piyadassi, mankind’s lord.

Atthadassī kāruniko – Dhammadassī tamo nudo
Atthadassi, compassion-grained; Dhammadassi, who dispelled gloom;

Siddhattho asamo loke – Tisso varada samvaro
Siddhattha, matchless in the world; Tissa, restrained giver of the best.

Phusso varada sambuddho – Vipassī ca anūpamo
Phussa, all-seeing donor of the goal; Vipassi, the unrivalled one;

Sikhī sabba hito satthā – Vessabhū sukha dāyako
Sikhi, leader of boundless love, Vessabhu, dispenser of bliss.

Kakusandho sattha vāho – Konāgamano ranañjaho
Kakusandha, caravan-guide of sentient beings;
Konagamana, done with strife;

Kassapo siri sampanno – Gotamo sakya pungavo
Kassapa, of perfect radiance; Gotama, the Sakya’s glory.

Tesam saccane sīlena – khanti metta balena ca
By the power of their Truthfulness and virtues;
Patience and loving kindness,

Tepi me anurak khantu – ārogyena sukhena cā’ti
May these be a shield around me! May health and happiness be mine!

Attha vīsati‘me Buddhā, Puretvā dasa pāramī
These twenty eight Buddhas, having fulfilled the Ten Perfections,

Jetvā mārāri sangāman – Buddhattam samu pāgamum
Defeated the hosts of the Evil One, and attained Enlightenment.

Etena sacca vajjena – hotu me jayamangalam
By the power of this truth, may joyous victory be mine. (3 times)

Kalama Sutta (Free Inquiry; Avoid Evil, Do Good & Purify the Mind)

Picture: WAT PHO CHAI (SAI), Pho Chai Road, Ampher Meung, Nong Khai Province.

KĀLĀMA SUTTA

The Buddha’s Charter of Free Inquiry

Preface

The instruction to the Kalamas (Kalama Sutta) is justly famous for its encouragement of free inquiry; the spirit of the sutta signifies a teaching that is exempt from fanaticisms, bigotry, dogmatism, and intolerance.

The reasonableness of the Dhamma, the Buddha’s teaching, is chiefly evident in its welcoming careful examination at all stages of the path to enlightenment. Indeed the whole course of training for wisdom culminating in the purity of the consummate one (the arhat) is intimately bound up with examination and analysis of things internal: the eye and visible objects, the ear and sounds, the nose and smells, the tongue and tastes, the body and tactile impressions, the mind and ideas.

Thus since all phenomena have to be correctly understood in the field of the Dhamma, insight is operative throughout. In this sutta it is active in rejecting the bad and adopting the good way; in the extracts given below in clarifying the basis of knowledge of conditionality and arhatship. Here it may be mentioned that the methods of examination found in the Kalama Sutta and in the extracts cited here, have sprung from the knowledge of things as they are and that the tenor of these methods are implied in all straight thinking, the place of critical examination and analysis in the development of right vision is obvious. Where is the wisdom or vision that can descend, all of a sudden, untouched and uninfluenced by critical thought?

The Kālāma 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 the framework of the Dhamma; the four solaces taught in the sutta point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on the belief in rebirth or retribution, but on mental well-being acquired through the overcoming of greed, hate, and declusion.

THE INSTRUCTION OF THE KĀLĀMAS

The Kālāmas of Kesaputta go to see the Buddha

1. I have thus. Once the Blessed One, while wandering in the Kosala country with a large community of bhikkhus, entered a town of the Kalama people called Kesaputta. The Kalamas who were inhabitants of Kesaputta heard: ‘Reverend Gotama, the monk, the son of the Sakiyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gotama has been spread in this way: 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, enlightened, blessed. He makes known this world with its beings, its māras and its brahmas, and the group of creatures, with its monks and Brahmins, and its divine and human beings, which he by himself has through direct knowledge understood clearly. He sets forth the Dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure. Seeing such consummate ones is good indeed’.

2. Then the Kalamas who were inhabitants of Kesaputta 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 the ending of cordial 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.

The Kalamas of Kesaputta ask for guidance from the Buddha.

3. The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One: There are some monks and Brahmins, venerable sir, who visit Kesaputta. They expounded and explain only their own doctrines, the doctrines of others they despise, revile, and pull to pieces. Some other monks and Brahmins too, venerable sir, come to Kesaputta. They also expounded and explain on their doctrines; the doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them, ‘Which of these reverend monks and Brahmins spoke the truth and which is falsehood?’.

The criterion for rejection

4. It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher, Kalamas, when you yourselves know: These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill’, abandon them.

Greed, hate, and delusion.

5. 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. Will that be long for his harm and ill? – Yes, venerable sir.

6. 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, commit adultery, and tell lies; he prompts another too, to do likewise. Will that be long for his harm and ill? – Yes, venerable sir.

7. 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, commit adultery, and tell lies; he prompts another too, to do likewise. Will that be long for his harm and ill? – Yes, venerable sir.

8. What do you think, Kalamas,? Are these things good or bad? – Bad, venerable sir. – Blamable or not blamable? – Blamable, venerable sir. – Censured or praised by the wise? – censured, venerable sir. – 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. Thus it strikes us here.

9. Therefore, did we say, Kalamas, what was said thus, ‘Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion thathas been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher’. Kalamas, when you yourselves know: ‘These things are bad; these things are blamable, these things are censured by the wise; undertaken and observed, these things lead to harm and ill’, abandon them.

The criterion for acceptance

10. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axion; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher’. Kalamas, when you yourselves know; ‘ These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,’ enter on and abide in them.

Absence of greed, hate, and delusion.

11. 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 another too to do likewise. Will that be long for his benefit and happiness? – Yes, venerable sir.

12. 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; he prompts another too to do likewise. Will that be long for his benefit and happiness? – Yes, venerable sir.

13. 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, does not commit adultery, and does not tell lies; he prompts another too to do likewise. Will that be long for his benefit and happiness? – Yes, venerable sir.

14. What do you think, Kalamas?. Are these things good or bad? – Good, venerable sir. – Blamable or not blamable? – Not blamable, venerable sir. – Censured or praised by the wise? Praised, venerable sir. – Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you? – Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here.

15. Therefore, indeed, did we say, Kalamas, what was said thus, ‘Come, Kalamas. Do not go upon what has been acquired by repeated hearing, nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher’. Kalamas, when you yourselves know: ‘These things are good; these things are not blamable: these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness’, enter on and abide in them’.

The Four Exalted Dwellings.

16. The disciple of the Noble Ones, Kalamas, who is in this way devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter, likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it all living beings, everywhere the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

He lives, having pervaded, with the thought of compassion, one quarter, likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

He lives, having pervaded with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across: he dwells, having pervaded because of the existence in it all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

He lives, having pervaded with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across: he dwells, having pervaded because of the existence in it all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.

The Four Solaces



17. The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one whom four solaces are found here and now.

‘Suppose there is hereafter and there is a fruit, result, of deeds done well or ill, 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’. This is the first solace found by him.

‘Suppose there is no hereafter and there is fruit, no 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’. This is the second solace found in him.

‘Suppose evil (results) befall an evil-doer. I, however, think of doing evil to none. Then, how can ill (results) affect me who do no evil deed?’ This is the third solace found in him.

‘Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case’. This is the fourth solace found in him.

The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, and such a purified mind, is one by whom, here and now, these four solaces are found.

- So it is the Blessed One. So it is, Sublime One. The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one whom, here and now, four solaces are found.

‘Suppose there is a hereafter, and there is fruit, result of deeds done well or ill. 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’. This is the first solace found by him.

‘Suppose there is no hereafter and there is fruit, no 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’. This is the second solace found in him.

‘Suppose evil (results) befall an evil-doer. I, however, think of doing evil to none. Then, how can ill (results) affect me who do no evil deed?’ This is the third solace found in him.

‘Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case’. This is the fourth solace found in him.

The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found.

Marvellous, venerable sir! Marvellous, venerable sir! As if, venerable sir, a person were to turn face upwards what is upside down, or to uncover the concealed, or to point the way to one who is lost or to carry a lamp in the darkness thinking, ‘Those who have eyes will see visible objects’, so has the Dhamma been set forth in many ways by the Blessed One. We, venerable sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the Community of Bhikkhus for refuge. Venerable sir, may the Blessed One regard us as followers who have gone for refuge for life, from today.

Anguttara Nikāya, Tika Nipāta, Mahāvāgga, Sutta No. 65.

Source: KĀLĀMA SUTTA (The Buddha’s Charter of Free Inquiry), Tranlsated from the Pāli by: Soma Thera, The Wheel Publication No. 8 (1991), Buddhist Publication Society Inc. Sri Lanka