Eva½ me suta½, eka½ samaya½ bhagav± kosalesu c±rika½ caram±no mahat± bhikkhusaªghena saddhi½ yena kesamutta½ n±ma k±l±m±na½ nigamo tadavasari. Assosu½ kho kesamuttiy± k±l±m±: “samaºo khalu, bho, gotamo sakyaputto sakyakul± pabbajito kesamutta½ anuppatto.

Ta½ kho pana bhavanta½ gotama½ eva½ kaly±ºo kittisaddo abbhuggato– iti'pi so bhagav± araha½samm±sambuddho vijj±caraºasampanno sugato lokavid³ anuttaro purisadammas±rath² satth± devamanuss±na½ buddho bhagav±. So ima½ loka½ sadevaka½ sam±raka½ sabrahmaka½ sassamaºabr±hmaºi½ paja½ sadevamanussa½ saya½ abhiññ± sacchikatv± pavedeti, so dhamma½ deseti ±dikaly±ºa½ majjhekaly±ºa½ pariyos±nakaly±ºa½ s±ttha½ sabyañjana½ kevalaparipuººa½ parisuddha½ brahmacariya½ pak±seti. S±dhu kho pana tath±r³p±na½ arahata½ dassana½ hot²’”ti.

‘I have heard thus. At one time the Sublime One was wandering about in Kosala, in company with a great assembly of monks, whereupon they withdrew to the market town of the name Kesaputta of the Kalama people. The Kalama’s of Kesaputta were in agreement that – “Indeed the Venerable Gotama, a son of the Sakyan clan, who has gone forth from home as an ascetic, has arrived at Kesaputta. Auspicious renown of the Sublime One’s reputation has spread far and wide:

“He is a Sublime One, a Perfected and Completely Self Awakened One; accomplished in knowledge, perfected, gone the good way, master of the cosmos; unsurpassed trainer of those who can be taught; teacher of human and divine beings; awakened and blessed. Who has made known, realized through perfect knowledge, in this world with its devas, m±ras, and brahmas, its generations with their ascetics and priests, their great and common people. Who has explained the Dhamma; excellent in the beginning, excellent in the middle and excellent in the end. Who has expounded the renounced life both in its details and essentials, entirely complete and surpassingly pure. Indeed it is excellent to see such a Perfected One.”

Atha kho kesamuttiy± k±l±m± yena bhagav± tenupasaªkami½su; upasaªkamitv± appekacce bhagavanta½ abhiv±detv± ekamanta½ nis²di½su, appekacce bhagavat± saddhi½ sammodi½su, sammodan²ya½ katha½ s±raº²ya½ v²tis±retv± ekamanta½ nis²di½su, appekacce yena bhagav± tenañjali½ paº±metv± ekamanta½ nis²di½su, appekacce n±magotta½ s±vetv± ekamanta½ nis²di½su, appekacce tuºh²bh³t± ekamanta½ nis²di½su.

So then the Kalamas of Kesaputta came to where the Sublime One was. And having approached the Sublime One, some of them respectfully greeted him and sat to one side. Others exchanged friendly greetings, polite talk and reminiscence and then sat to one side. Others raised their hands respectfully with the palms pressed together and then sat to one side. Others announced their clan name and then sat to one side. And still others remained silent and sat to one side.

Ekamanta½ nisinn± kho te kesamuttiy± k±l±m± bhagavanta½ etadavocu½: “Santi, bhante, eke samaºabr±hmaº± kesamutta½ ±gacchanti. Te saka½yeva v±da½ d²penti jotenti, parappav±da½ pana khu½senti vambhenti paribhavanti omakkhi½ karonti. Aparepi, bhante, eke samaºabr±hmaº± kesamutta½ ±gacchanti. Tepi saka½yeva v±da½ d²penti jotenti, parappav±da½ pana khu½senti vambhenti paribhavanti omakkhi½ karonti. Tesa½ no, bhante, amh±ka½ hoteva kaªkh± hoti vicikicch±: ‘ko su n±ma imesa½ bhavata½ samaºabr±hmaº±na½ sacca½ ±ha, ko mus±’”ti?

Sitting to one side the Kalamas of Kesaputta said this to the Sublime One:

“Venerable Sir, there are some Br±hmans and ascetics that come to Kesaputta, who put forth and congratulate their own theories, only to revile, hold with contempt and disrespect as inferior the theories of others. Venerable Sir, then there are other Br±hmans and ascetics that will come to Kesaputta, who put forth and congratulate their own theories, only to revile, hold with contempt and disrespect as inferior the theories of others. Venerable Sir, there is doubt, there is uncertainty – which of these Br±hmans and ascetics spoke true and which false?”

“Alañhi vo, k±l±m±, kaªkhitu½ ala½ vicikicchitu½. Kaªkhan²yeva pana vo µh±ne vicikicch± uppann±”.
“Etha tumhe, k±l±m±, m± anussavena, m± parampar±ya, m± itikir±ya, m± piµakasampad±nena, m± takkahetu, m± nayahetu, m± ±k±raparivitakkena, m± diµµhinijjh±nakkhantiy±, m± bhabbar³pat±ya, m± samaºo no gar³ti. Yad± tumhe, k±l±m±, attan±va j±neyy±tha: ‘ime dhamm± akusal±, ime dhamm± s±vajj±, ime dhamm± viññugarahit±, ime dhamm± samatt± sam±dinn± ahit±ya dukkh±ya sa½vattant²’”ti, atha tumhe, k±l±m±, pajaheyy±tha.

“Indeed it is normal to doubt, Kalamas, it is normal to be uncertain - because you have doubt, uncertainty has arisen in you. Consider this Kalamas: Not by hearsay; Not by lineages; Not by guesswork; Not by scriptural tradition; Not by sophistry; Not by inference; Not by what has been established; Not by indulgence in theories; Not by what appears to be probable, Not by - ‘this ascetic is our teacher’. Kalamas, when you know with certainty for yourselves - ‘these natures are unwholesome; these natures are blamable; these natures are censured by the wise; these natures, when taken up and performed, lead to harm and affliction - then Kalamas, you should abandon them.”

“Ta½ ki½ maññatha, k±l±m±, lobho purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Ahit±ya, bhante”.

“What do you think about this, Kalamas - when greed rises up in someone, is it of benefit or harm?”

“For harm, Venerable Sir.”

“Luddho pan±ya½, k±l±m±, purisapuggalo lobhena abhibh³to pariy±dinnacitto p±ºampi hanati, adinnampi ±diyati, parad±rampi gacchati, mus±pi bhaºati, parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ ahit±ya dukkh±y±”ti?

“Eva½, bhante”.

“And regarding this greed, Kalamas, a person overpowered and mentally defeated by greed will commit theft, go to someone else’s wife, speak falsely and even incite another to do likewise. Will that be for his long term harm and affliction?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, doso purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Ahit±ya, bhante”.

“What do you think about this, Kalamas - when anger rises up in someone, is it of benefit or harm?”

“For harm, Venerable Sir.”

“Duµµho pan±ya½, k±l±m±, purisapuggalo dosena abhibh³to pariy±dinnacitto p±ºampi hanati, adinnampi ±diyati, parad±rampi gacchati, mus±pi bhaºati, parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ ahit±ya dukkh±y±”ti.

“Eva½, bhante”.

“And regarding this animosity, Kalamas, a person overpowered and mentally defeated by anger will commit theft, go to someone else’s wife, speak falsely and even incite another to do likewise. Will that be for his long term harm and affliction?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, moho purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Ahit±ya, bhante”.

“What do you think about this, Kalamas - when delusion rises up in someone, is it of benefit or harm?”

“For harm, Venerable Sir.”

“M³¼ho pan±ya½, k±l±m±, purisapuggalo mohena abhibh³to pariy±dinnacitto p±ºampi hanati, adinnampi ±diyati, parad±rampi gacchati, mus±pi bhaºati, parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ ahit±ya dukkh±y±”ti.

“Eva½, bhante”.

“And regarding this confusion, Kalamas, a person overpowered and mentally defeated by delusion will commit theft, go to someone else’s wife, speak falsely and even incite another to do likewise. Will that be for his long term harm and affliction?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, ime dhamm± kusal± v± akusal± v±”ti?

“Akusal±, bhante”.

“What do you think about this, Kalamas - are these natures skillful or unskillful?”

“Unskillful, Venerable Sir.”

“S±vajj± v± anavajj± v±”ti?

“S±vajj±, bhante”.

“Blamable or not blamable?”

“Blamable, Venerable Sir.”

“Viññugarahit± v± viññuppasatth± v±”ti?

“Censored or commended by the wise?”

“Viññugarahit±, bhante”.

“Censored by the wise, Venerable Sir.”

“Samatt± sam±dinn± ahit±ya dukkh±ya sa½vattanti, no v±? Katha½ v± ettha hot²”ti?

“When taken up and performed, do they lead to harm and affliction, or not? Or how does it appear?”

“Samatt±, bhante, sam±dinn± ahit±ya dukkh±ya sa½vattant²ti. Eva½ no ettha hot²”ti.

“When taken up and performed, Venerable Sir, they lead to harm and affliction. This is how it appears.”

“Iti kho, k±l±m±, ya½ ta½ avocumh±: ‘etha tumhe, k±l±m±! M± anussavena, m± parampar±ya, m± itikir±ya, m± piµakasampad±nena, m± takkahetu, m± nayahetu, m± ±k±raparivitakkena, m± diµµhinijjh±nakkhantiy±, m± bhabbar³pat±ya, m± samaºo no gar³ti. Yad± tumhe k±l±m± attan±va j±neyy±tha: ‘ime dhamm± akusal±, ime dhamm± s±vajj±, ime dhamm± viññugarahit±, ime dhamm± samatt± sam±dinn± ahit±ya dukkh±ya sa½vattant²ti, atha tumhe, k±l±m±, pajaheyy±th±’ti, iti ya½ ta½ vutta½, idameta½ paµicca vutta½.

“So it is, Kalamas, of what was said - ‘Consider this Kalamas: Not by hearsay; Not by lineages; Not by guesswork; Not by scriptural tradition; Not by sophistry; Not by inference; Not by what has been established; Not by indulgence in theories; Not by what appears to be probable, Not by - ‘this ascetic is our teacher’. Kalamas, when you know with certainty for yourselves - ‘these natures are unwholesome; these natures are blamable; these natures are censured by the wise; these natures, when taken up and performed, lead to harm and affliction - then Kalamas, you should abandon them.’ This is what was said and this is the basis for which it was said.”

“Etha tumhe, k±l±m±, m± anussavena, m± parampar±ya, m± itikir±ya, m± piµakasampad±nena, m± takkahetu, m± nayahetu, m± ±k±raparivitakkena, m± diµµhinijjh±nakkhantiy±, m± bhabbar³pat±ya, m± samaºo no gar³ti. Yad± tumhe, k±l±m±, attan±va j±neyy±tha: ‘ime dhamm± kusal±, ime dhamm± anavajj±, ime dhamm± viññuppasatth±, ime dhamm± samatt± sam±dinn± hit±ya sukh±ya sa½vattant²’ti, atha tumhe, k±l±m±, upasampajja vihareyy±tha.

“Consider this Kalamas: Not by hearsay; Not by lineages; Not by guesswork; Not by scriptural tradition; Not by sophistry; Not by inference; Not by what has been established; Not by indulgence in theories; Not by what appears to be probable, Not by - ‘this ascetic is our teacher’. Kalamas, when you know with certainty for yourselves - ‘these natures are wholesome; these natures are not blamable; these natures are commended by the wise; these natures, when taken up and performed, lead to benefit and are agreeable - then Kalamas, you should take these up and abide in them as true.”

“Ta½ ki½ maññatha, k±l±m±, alobho purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Hit±ya, bhante”.

“What do you think about this, Kalamas - when greed does not rise up in someone, is it of benefit or harm?

“For benefit, Venerable Sir.”

“Aluddho pan±ya½, k±l±m±, purisapuggalo lobhena anabhibh³to apariy±dinnacitto neva p±ºa½ hanati, na adinna½ ±diyati, na parad±ra½ gacchati, na mus± bhaºati, na parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ hit±ya sukh±y±”ti.

“Eva½, bhante”.

“And regarding the absence of greed, Kalamas, a person who is not overpowered and is not mentally defeated by greed will not commit theft, will not go to someone else’s wife, will not speak falsely and will not incite another to do likewise. Will that be for his long term benefit and be agreeable?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, adoso purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Hit±ya, bhante”.

“What do you think about this, Kalamas - when anger does not rise up in someone, is it of benefit or harm?

“For benefit, Venerable Sir.”

“Aduµµho pan±ya½, k±l±m±, purisapuggalo dosena anabhibh³to apariy±dinnacitto neva p±ºa½ hanati, na adinna½ ±diyati, na parad±ra½ gacchati, na mus± bhaºati, na parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ hit±ya sukh±y±”ti.

“Eva½, bhante”.

“And regarding this absence of animosity, Kalamas, a person not overpowered and not mentally defeated by anger will not commit theft, will not go to someone else’s wife, will not speak falsely and will not incite another to do likewise. Will that be for his long term benefit and be agreeable?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, amoho purisassa ajjhatta½ uppajjam±no uppajjati hit±ya v± ahit±ya v±”ti?

“Hit±ya, bhante”.

“What do you think about this, Kalamas - when delusion does not rise up in someone, is it of benefit or harm?”

“For benefit, Venerable Sir.”

“Am³¼ho pan±ya½, k±l±m±, purisapuggalo mohena anabhibh³to apariy±dinnacitto neva p±ºa½ hanati, na adinna½ ±diyati, na parad±ra½ gacchati, na mus± bhaºati, na parampi tathatt±ya sam±dapeti, ya½ sa hoti d²gharatta½ hit±ya sukh±y±”ti.

“Eva½, bhante”.

“And regarding the absence of confusion, Kalamas, a person not overpowered and not mentally defeated by delusion will not commit theft, will not go to someone else’s wife, will not speak falsely and will not incite another to do likewise. Will that be for his long term benefit and be agreeable?”

“Yes, Venerable Sir.”

“Ta½ ki½ maññatha, k±l±m±, ime dhamm± kusal± v± akusal± v±”ti?

“Kusal±, bhante”.

“What do you think about this, Kalamas - are these natures skillful or unskillful?”

“Skillful, Venerable Sir.”

“S±vajj± v± anavajj± v±”ti?

“Anavajj±, bhante”.

“Blamable or not blamable?”

“Not blamable, Venerable Sir.”

“Viññugarahit± v± viññuppasatth± v±”ti?

“Viññuppasatth±, bhante”.

“Censored or commended by the wise?”

“Commended by the wise, Venerable Sir.”

“Samatt± sam±dinn± hit±ya sukh±ya sa½vattanti no v±? Katha½ v± ettha hot²”ti?

“When taken up and performed, do they lead to benefit and to be agreeable, or not? Or how does it appear?”

“Samatt±, bhante, sam±dinn± hit±ya sukh±ya sa½vattanti. Eva½ no ettha hot²”ti.

“When taken up and performed, Venerable Sir, they lead to benefit and to be agreeable. This is how it appears.”

“Iti kho, k±l±m±, ya½ ta½ avocumh±: ‘etha tumhe, k±l±m±! M± anussavena, m± parampar±ya, m± itikir±ya, m± piµakasampad±nena, m± takkahetu, m± nayahetu, m± ±k±raparivitakkena, m± diµµhinijjh±nakkhantiy±, m± bhabbar³pat±ya, m± samaºo no gar³ti. Yad± tumhe, k±l±m±, attan±va j±neyy±tha: ime dhamm± kusal±, ime dhamm± anavajj±, ime dhamm± viññuppasatth±, ime dhamm± samatt± sam±dinn± hit±ya sukh±ya sa½vattant²ti, atha tumhe, k±l±m±, upasampajja vihareyy±th±’ti, iti ya½ ta½ vutta½ idameta½ paµicca vutta½.

“So it is, Kalamas, of what was said - “Consider this Kalamas: Not by hearsay; Not by lineages; Not by guesswork; Not by scriptural tradition; Not by sophistry; Not by inference; Not by what has been established; Not by indulgence in theories; Not by what appears to be probable, Not by - ‘this ascetic is our teacher’. Kalamas, when you know with certainty for yourselves - ‘these natures are wholesome; these natures are not blamable; these natures are commended by the wise; these natures, when taken up and performed, lead to benefit and are agreeable - then Kalamas, you should take these up and abide in them as true.” This is what was said and this is the basis for which it was said.”

“Sa kho so, k±l±m±, ariyas±vako eva½ vigat±bhijjho vigataby±p±do asamm³¼ho sampaj±no patissato mett±sahagatena cetas± eka½ disa½ pharitv± viharati, tath± dutiya½, tath± tatiya½, tath± catuttha½, iti uddhamadho tiriya½ sabbadhi sabbattat±ya sabb±vanta½ loka½ mett±sahagatena cetas± vipulena mahaggatena appam±ºena averena aby±pajjhena pharitv± viharati.

“Thus it is, Kalamas, that the Noble Disciple has made an end of greed, has made an end of malice, is not confused, is awake and mindful - endowed with the intention of kindness, he dwells pervading the first direction; likewise in the second, likewise in the third and likewise in the fourth. Thus he dwells pervading the above, below and across; entirely and in every way the world is endowed with this intention of kindness - abundant, great, all-permeating, and free of malice and hostility.”

“Karuº±sahagatena cetas± eka½ disa½ pharitv± viharati, tath± dutiya½, tath± tatiya½, tath± catuttha½, iti uddhamadho tiriya½ sabbadhi sabbattat±ya sabb±vanta½ loka½ karuº±sahagatena cetas± vipulena mahaggatena appam±ºena averena aby±pajjhena pharitv± viharati.

“Endowed with the intention of compassion, he dwells pervading the first direction; likewise in the second, likewise in the third and likewise in the fourth. Thus he dwells pervading the above, below and across; entirely and in every way the world is endowed with this intention of compassion - abundant, great, all-permeating and free of malice and hostility.”

“Mudit±sahagatena cetas± eka½ disa½ pharitv± viharati, tath± dutiya½, tath± tatiya½, tath± catuttha½, iti uddhamadho tiriya½ sabbadhi sabbattat±ya sabb±vanta½ loka½ mudit±sahagatena cetas± vipulena mahaggatena appam±ºena averena aby±pajjhena pharitv± viharati.

“Endowed with the intention of sympathetic good-will, he dwells pervading the first direction; likewise in the second, likewise in the third and likewise in the fourth. Thus he dwells pervading the above, below and across; entirely and in every way the world is endowed with this intention of sympathetic good-will - abundant, great, all-permeating and free of malice and hostility.”

“Upekkh±sahagatena cetas± eka½ disa½ pharitv± viharati, tath± dutiya½, tath± tatiya½, tath± catuttha½, iti uddhamadho tiriya½ sabbadhi sabbattat±ya sabb±vanta½ loka½ upekkh±sahagatena cetas± vipulena mahaggatena appam±ºena averena aby±pajjhena pharitv± viharati.

“Endowed with the intention of equanimity, he dwells pervading the first direction; likewise in the second, likewise in the third and likewise in the fourth. Thus he dwells pervading the above, below and across; entirely and in every way the world is endowed with this intention of equanimity - abundant, great, all-permeating and free of malice and hostility.”

“Sa kho so, k±l±m±, ariyas±vako eva½ averacitto eva½ aby±pajjhacitto eva½ asa½kiliµµhacitto eva½ visuddhacitto. Tassa diµµheva dhamme catt±ro ass±s± adhigat± honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaµ±na½ kamm±na½ phala½ vip±ko, ath±ha½ k±yassa bhed± para½ maraº± sugati½
sagga½ loka½ upapajjiss±m²’ti, ayamassa paµhamo ass±so adhigato hoti.

“Thus it is, Kalamas, that the Noble Disciple with a mind thus freed from malice, with a mind thus freed from hostility; a mind that is pure, a mind that is stainless - Therefore he has developed perception in this state of the four certitudes: ‘If there exists a world beyond, and there exists the fruition of actions done well or faulty, then with the disunion of the body after death, I shall arise in a heavenly realm and abide happily.’ “This is the first certitude he perceives.”

“‘Sace kho pana natthi paro loko, natthi sukatadukkaµ±na½ kamm±na½ phala½ vip±ko, ath±ha½ diµµheva dhamme avera½ aby±pajjha½ an²gha½ sukhi½ att±na½ parihar±m²’ti, ayamassa dutiyo ass±so adhigato hoti.

‘If there does not exist a world beyond, and there does not exist the fruition of actions done well or faulty, then I will maintain myself in this state; freed from malice, freed from hostility, undisturbed and happy.’ “This is the second certitude he perceives.”

“‘Sace kho pana karoto kar²yati p±pa½, na kho pan±ha½ kassaci p±pa½ cetemi. Akaronta½ kho pana ma½ p±pakamma½ kuto dukkha½ phusissat²’ti, ayamassa tatiyo ass±so adhigato hoti.

‘If wrong doing is done by action made, but I have not considered wrong doing to anyone. Because I have not done wrongful action, from where will affliction reach me?’ “This is the third certitude he perceives.”

“‘Sace kho pana karoto na kar²yati p±pa½, ath±ha½ ubhayeneva visuddha½ att±na½ samanupass±m²’ti, ayamassa catuttho ass±so adhigato hoti.

‘If no wrong doing is done by action made, then I may regard myself as pure in either way.’ “This is the fourth certitude he perceives.”

“Sa kho so, k±l±m±, ariyas±vako eva½ averacitto eva½ aby±pajjhacitto eva½ asa½kiliµµhacitto eva½ visuddhacitto. Tassa diµµheva dhamme ime catt±ro ass±s±adhigat± hont²”ti.

“Thus it is, Kalamas, that the Noble Disciple with a mind thus freed from malice, with a mind thus freed from hostility; a mind that is pure, a mind that is stainless - Therefore he has developed perception in this state of these four certitudes.”

“Evameta½, bhagav±, evameta½, sugata! Sa kho so, bhante, ariyas±vako eva½ averacitto eva½ aby±pajjhacitto eva½ asa½kiliµµhacitto eva½ visuddhacitto. Tassa diµµheva dhamme catt±ro ass±s± adhigat± honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaµ±na½ kamm±na½ phala½ vip±ko, ath±ha½ k±yassa bhed± para½ maraº± sugati½ sagga½ loka½ upapajjiss±m²’ti, ayamassa paµhamo ass±so adhigato hoti.”

“Thus it is, Sublime One, Thus it is Well Gone One! Thus it is, Venerable Sir, that the Noble Disciple with a mind thus freed from malice, with a mind thus freed from hostility; a mind that is pure, a mind that is stainless - Therefore he has developed perception in this state of the four certitudes: ‘If there exists a world beyond, and there exists the fruition of actions done well or faulty, then with the disunion of the body after death, I shall arise in a heavenly realm and abide happily.’ This is the first certitude he perceives.”

“‘Sace kho pana natthi paro loko, natthi sukatadukkaµ±na½ kamm±na½ phala½ vip±ko, ath±ha½ diµµheva dhamme avera½ aby±pajjha½ an²gha½ sukhi½ att±na½
parihar±m²’ti, ayamassa dutiyo ass±so adhigato hoti.

“‘If there does not exist a world beyond, and there does not exist the fruition of actions done well or faulty, then I will maintain myself in this state; freed from malice, freed from hostility, undisturbed and happy.’ “This is the second certitude he perceives.”

“Sace kho pana karoto kar²yati p±pa½, na kho pan±ha½ kassaci p±pa½ cetemi, akaronta½ kho pana ma½ p±pakamma½ kuto dukkha½ phusissat²’ti, ayamassa
tatiyo ass±so adhigato hoti.

“‘If wrong doing is done by action made, but I have not considered wrong doing to anyone. Because I have not done wrongful action, from where will affliction reach me?’ “This is the third certitude he perceives.”

“‘Sace kho pana karoto na kar²yati p±pa½, ath±ha½ ubhayeneva visuddha½ att±na½ samanupass±m²’ti, ayamassa catuttho ass±so adhigato hoti.

“‘If no wrong doing is done by action made, then I may regard myself as pure in either way.’ “This is the fourth certitude he perceives.”

“Sa kho so, bhante, ariyas±vako eva½ averacitto eva½ aby±pajjhacitto eva½ asa½kiliµµhacitto eva½ visuddhacitto. Tassa diµµheva dhamme ime catt±ro ass±s±
adhigat± honti.

“Thus it is, VenerableSir, that the Noble Disciple with a mind thus freed from malice, with a mind thus freed from hostility; a mind that is pure, a mind that is stainless - Therefore he has developed perception in this state of these four certitudes.”

“Abhikkanta½, bho gotama, abhikkanta½, bho gotama! Seyyath±pi, bho gotama, nikkujjita½ v± ukkujjeyya, paµicchanna½ v± vivareyya, m³¼hassa v± magga½ ±cikkheyya, andhak±re v± telapajjota½ dh±reyya– ‘cakkhumanto r³p±ni dakkhant²’ti; evameva½ kho bhot± gotamena anekapariy±yena dhammo pak±sito. Ete maya½ bhavanta½ gotama½ saraºa½ gacch±ma dhammañca bhikkhusaªghañca. Up±sake no bhava½ gotamo dh±retu ajjatagge p±ºupete saraºa½ gate”ti. Pañcama½.

“It is excellent, Venerable Gotama! It is excellent, Venerable Gotama! It as if what has been lying face down has been set upright, what has been covered has been opened, the way has been shown one gone astray, or as one who is in darkness were to hold up a lamp, and with sight these material objects can be seen; thus it is that Venerable Gotama has expounded the Doctrine in various ways. Venerable Sir, we go to the Blessed Gotama for refuge, and to the Doctrine, and to the Community of Monks. May the Sublime Gotama consider us as lay-students who have gone for refuge from this day onward, through life.”

~~~

[Khantijayo Bhikkhu]