Reference: Exploring the Words of the Buddha
This is a summary of AN 3.65. Kalama Sutta: To the Kalamas (Kesaputtiya).
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AN 3:65 Summary
In this world, there are many experts, who explain and elucidate their own doctrines, but disparage, debunk, revile and vilify the doctrines of others. So, there is perplexity and doubt as to which of these experts speak truth and which speak falsehood.
It is natural in such a situation for perplexity and doubt to exist. The situation arises from anomalies in:
- Oral traditions
- Lineage of teaching
- Hearsay
- Collection of scriptures
- Logical reasoning
- Inferential reasoning
- Reflection of reasons
- Acceptance of a view after pondering it
- The seeming competence of a speaker
- Regarding the speaker as your teacher
Note: An anomaly is any violation of the integrity of reality, such as, discontinuity (missing data), inconsistency (contradictory data), or disharmony (arbitrary data).
One should isolate the anomalies, and discover for oneself those things that are unwholesome. These things, if undertaken and practiced, lead to harm and suffering. Then one should abandon them. For example, Buddha himself had found that the practice of self-mortification lead to harm and suffering. Therefore, he abandoned it.
From our own direct experience we know that greed, hatred, and delusion are the three unwholesome roots, which underlie all immoral conduct and all defiled states of mind. Our aim should be the destruction of greed, hatred and delusion from within ourselves.
The practice of the following four “divine abidings” leads to wholesome conduct:
- Loving-kindness: the wish for the welfare and happiness of all beings.
- Compassion: empathy with those afflicted by suffering.
- Altruistic joy: rejoicing in the success and good fortune of others.
- Equanimity: an attitude of neutrality or impartiality towards beings.
Such a person has won the following four assurances in this very life:
- One shall arise in a good destination, in a heavenly world after death, if there is another world.
- If there is no other world, I shall live happily, free of enmity and ill will right here, in this very life.
- Suppose evil befalls the evil-doer; then, as I do not intend evil for anyone, and do no evil deed, suffering cannot afflict me.
- Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.
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