This sutta is typical of upaya, the Buddha teaching to each individual depending on their needs and capabilities. So who is the buddha teaching to? What do they need? What are their capabilities? [AN 3.65]

The Kalamas have seen so many Brahmins come and go, each contradicting/belittling the previous ones. It created perplexity and doubt, scepticism towards any Dharma. Thus, this sutta is offered for those that are not ready to give benefit of the doubt to the Buddha, that cannot put blind faith in his Dharma.

The rest of the sutta indicates what is the doubt we’re talking about here with the Kalamas. In this context, this doubt is related to the law of retribution of action (karma), and its consequences for future lives. The sutta does not indicate their doubt applies to ALL doctrine in general, but to this one in particular.

“It is fitting for your to be perplexed, Kalamas, fitting for you to be in doubt. Doubt has arisen in you about a perplexing matter.”

There comes the paragraph that has been commented over and over.

“Come, Kalamas, do not go by…“

NOTE: three groups here: [1,2,3,4], [5,6,7,8], [9,10]

Taken out of context, the paragraph and list above is an open license for wrong views, such as: “you can be a Buddhist and still believe whatever you want”, “you can create your own ideas and views, go by them on your own as long as you find them wholesome”, “any view is fine with Buddhism as long as it’s wholesome”.

“But when, Kālāmas, you know for yourselves: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,’ then you should abandon them.”

The Buddha then goes into multiple examples, leading the Kalamas by questions.

lobha, dosa, moha -> kill, steal, lie, etc -> dukkha
unwholesome, blameworthy, censured by the wise leads to suffering
conclusion: abandon those

Inversion comes next, idem.

What do you think, Kālāmas? Are these things wholesome or unwholesome?”—“Unwholesome, Bhante.”—“Blameworthy or blameless?”—“Blameworthy, Bhante.”—“Censured or praised by the wise?”—“Censured by the wise, Bhante.”—“Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?”—“Accepted and undertaken, these things lead to harm and suffering. So we take it.”

The conclusion reveals the relationship between the “do not go by oral tradition (etc)” and this discourse on discipline: “it is because of this that this was said“ [do not go by oral tradition, etc]].

“The disciple who lives according to this, “with a citta (mind) imbued with metta (loving-kindness), … with a mind imbued with karuna (compassion), … with a mind imbued with mudita (altruistic joy) … with a mind imbued with upekkha (equanimity)” has won four assurances.”

1. if transmigration and karma are real, they will be reborn in a good destination
2. if there is no transmigration and karma, they will still obtain happiness in this life
3. if evil comes to one who does evil, they will be spared (because they have no evil intention)
4. if evil does not come to one who does evil, at least they will be purified.

These four assurances are related to four views on transmigration and karma. That’s the conclusion of this sutta: independently on which view you adopt on the matter of karma and rebirth, if you align your life with the right discipline (sila), according to your own inner experience of wholesomeness/unwholesomeness, and how this leads to happiness/suffering, you will ease your own suffering.

The use of your own inner experience does not relate to theories or views, it is not an invitation to theoretical scepticism. It is an invitation to judge your inner workings, and align your behaviors on what’s leading you our of suffering.