Vol. 11 · pages 296–300

277 WHAT IS NOT—DHAMMA III 16. “The tests are these,” replied the Blessed One ; “ask yourselves, do we know whether : ‘These things are insalutary ; these things are blameworthy ; these things are reprehended by the wise ; these things being done or attempted lead to ill-being and to suffering.’ 17. “ Kalamas, you should go further and ask whether the doctrine taught promotes craving, hatred, delusion, and violence. 18. “This is not enough, Kalamas, you should go further and see whether the doctrine is not likely to make a man captive of his passions, and is not likely to lead him to kill living creatures ; take what has not been given to him ; go after another’s wife ; utter falsehood, and cause others to practise like deeds ? 19. “And finally you should ask : ‘Whether all this does not tend to his ill-being and suffering.’ 20. “Now, Kalamas, what think you ? 21. “Do these things tend to man’s ill-being or wellbeing ?” 22. “To his ill-being, Lord,” replied the Kalamas. 23. “What think you, Kalamas,—are these things salutary or insalutary ?” 24. “They are insalutary, Lord.” 25. “Are these things blameworthy ?” 26. “Blameworthy, Lord,” replied the Kalamas. 27. “Reprehended by the wise or approved by the wise ?” 28. “Reprehended by the wise,” replied the Kalamas. 29. “Being done or attempted, do they lead to illbeing and to suffering ?” 30. “Done or attempted, Lord, they lead to ill-being and to suffering.” 31. “A scripture which teaches this cannot be accepted as final or infallible ?” 32. “No, Lord,” said the Kalamas. 33. “But this, O Kalamas, is just what I have said. What I have said is “do not go merely by what you hear; do not go merely by what

278 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES III has been handed down from one to another; do not go merely by subtleties of reasoning; do not go by subtleties of logic ; do not go by considerations based upon mere appearances ; do not go merely by agreeable beliefs and views ; do not go merely by the word of some ascetic or superior. 34. “Only when of yourselves you indeed know : ‘These things are insalutary ; these things are blameworthy ; these things are reprehended by the wise ; these things being done or attempted lead to ill-being and to suffering’—then, Kalamas, you should put them away.” 35. “Wonderful, Lord, most wonderful ! We go to Lord, the Blessed One, for refuge, and to his Teachings. As followers, Lord, may the Blessed One accept us, from this day henceforth long as life shall last, we take our refuge in you.” 36. The substance of the argument is plain. Before you accept anybody’s teachings as authoritative, do not go by the fact that it is contained in the scriptures, do not go by the subtleties of logic ; do not go by considerations based upon mere appearances ; do not go merely by the fact that beliefs and views preached are agreeable ; do not go merely because they look to be genuine; do not go merely by the fact that the beliefs and views are those of some ascetic or superior. 37. But consider whether the beliefs and views sought to be inculcated are salutary or insalutary, blameworthy or blameless, lead to well-being or illbeing. 38. It is only on these grounds that one can accept the teachings of anybody.

PART V What is Saddhamma Section I—The Functions of Saddhamma. 1. To cleanse the Mind of its impurities. 2. To make the world a Kingdom of Righteousness. Section II—Dhamma to be Saddhamma must promote Pradnya. 1. Dhamma is Saddhamma when it makes learning open to all. 2. Dhamma is Saddhamma when it teaches that mere learning is not enough. It may lead to pedantry. 3. Dhamma is Saddhamma when it teaches that what is needed is Pradnya. Section III—Dhamma to be Saddhamma must promote Maitri. 1. Dhamma is Saddhamma only when it teaches that mere Pradnya is not enough. It must be accompanied by Sila. 2. Dhamma is Saddhamma only when it teaches that besides Pradnya and Sila what is necessary is Karuna. 3. Dhamma is Saddhamma only when it teaches that more than Karuna what is necessary is Maitri. Section IV—Dhamma to be Saddhamma must pull down all social barriers. 1. Dhamma to be Saddhamma must break down barriers between man and man. 2. Dhamma to be Saddhamma must teach that worth and not birth is the measure of man. 3. Dhamma to be Saddhamma must promote equality between man and man.

281 WHAT IS SADDHAMMA ? III SECTION I THE FUNCTIONS OF SADDHAMMA § 1. To Cleanse the Mind of its Impurities 1. Once when the Blessed Lord was residing at Shravasti, Prasenjit, the king of the Kosalas, came to the place where he was staying and descending from his chariot, approached the Teacher with the deepest reverence. 2. And invited him on the morrow to enter the city and partake of his hospitality, with a view to exhibit to the people the excellence of his person and doctrine, that they might believe in him. 3. The Buddha having consented, on the morrow entered the city with all his disciples, and having passed through the four cross streets of the town, he came to the place appointed and sat down. 4. After finishing the meal, he began, on the request of the king, to preach in the midst of the four highways, whilst his auditors were very many. 5. At this time there were two merchants listening to him. 6. One of them reflected, “What excellent wisdom on the part of the king to have such doctrines as these publicly preached ! How wide their application, how searching their character !” 7. The other reflected thus, “What folly is this on the part of the king, bringing this man here to preach ! 8. “Like the calf that follows the cow, here and there, fastened to a vehicle she draws, bleating as it goes, so is this Buddha following the king.” The two merchants having departed from the city came to an inn where they put up. 9. In taking some wine the good merchant was restrained and protected by the four guardian spirits that watch over the world. 10. The other, on the contrary, was incited by an