Saṁyutta Nikāya 12.32
Translators: sujato
Linked Discourses 12.32
4. Kaḷārakhattiyavagga
4. Kaḷāra the Aristocrat
Kaḷārasutta
With Kaḷāra the Aristocrat
Sāvatthiyaṁ viharati.
At Sāvatthī.
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him,
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti.
“Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.”
“Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti.
“That venerable mustn’t have got any satisfaction in this teaching and training.”
“Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti?
“Well then, has Venerable Sāriputta found satisfaction in this teaching and training?”
“Na khvāhaṁ, āvuso, kaṅkhāmī”ti.
“Reverend, I have no uncertainty.”
“Āyatiṁ, panāvuso”ti?
“But what of the future?”
“Na khvāhaṁ, āvuso, vicikicchāmī”ti.
“I have no doubt.”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca:
Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him,
“āyasmatā, bhante, sāriputtena aññā byākatā:
“Sir, Venerable Sāriputta has declared enlightenment:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha addressed one of the monks,
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi:
“Please, monk, in my name tell Sāriputta that
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.
the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:
“Yes, sir,” that monk replied. He went to Sāriputta and said to him,
“satthā taṁ, āvuso sāriputta, āmantetī”ti.
“Reverend Sāriputta, the teacher summons you.”
“Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“saccaṁ kira tayā, sāriputta, aññā byākatā:
“Sāriputta, is it really true that you have declared enlightenment:
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.
“Sir, I did not state the matter in these words and phrases.”
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti.
“Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.”
“Nanu ahampi, bhante, evaṁ vadāmi:
“Sir, did I not also say that
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.
I did not state the matter in these words and phrases?”
“Sace taṁ, sāriputta, evaṁ puccheyyuṁ:
“Sāriputta, suppose they were to ask you:
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā—
‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā—
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti;
evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I would answer:
‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ.
‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.
Khīṇāmhīti viditvā—
Knowing this,
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:
“But Sāriputta, suppose they were to ask you:
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
‘But what is the source, origin, birthplace, and inception of rebirth?’
Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I would answer:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.
‘Continued existence is the source, origin, birthplace, and inception of rebirth.’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:
“But Sāriputta, suppose they were to ask you:
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?
‘What is the source of continued existence?’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti?
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.
‘Grasping is the source of continued existence.’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:
“But Sāriputta, suppose they were to ask you:
‘upādānaṁ panāvuso …pe…
‘What is the source of grasping?’ …
sace pana taṁ, sāriputta, evaṁ puccheyyuṁ—
But Sāriputta, suppose they were to ask you:
taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
‘What is the source of craving?’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti?
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer:
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.
‘Feeling is the source of craving.’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:
“But Sāriputta, suppose they were to ask you:
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti.
‘But how have you known and seen so that the relishing of feelings is no longer present?’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer:
‘tisso kho imā, āvuso, vedanā.
‘Reverends, there are three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Imā kho, āvuso, tisso vedanā aniccā.
These three feelings are impermanent,
Yadaniccaṁ taṁ dukkhanti
and what’s impermanent is suffering.
viditaṁ, yā vedanāsu nandī sā na upaṭṭhāsī’ti.
When I understood this, the relishing of feelings was no longer present.’
Evaṁ, puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya:
The same point may also be briefly explained in this way:
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti.
‘Suffering includes whatever is felt.’
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ:
But Sāriputta, suppose they were to ask you:
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
‘But Reverend, how have you been released that you declare enlightenment:
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti?
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”?’
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ:
“Sir, if they were to ask me this,
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
I’d answer:
‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti.
‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—
The same point may also be briefly explained in this way:
ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.
‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the mendicants,
“pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ.
“Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated.
Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi—
But when the Buddha agreed with my answer, I thought:
divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.
‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways.
Rattiñcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.
If he were to question me all night,
Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi.
all day and night,
Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…
for two days and nights,
dve rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…
tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…
for three,
tīṇi rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…
cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…
four,
cattāri rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…
pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…
five,
pañca rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…
cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe…
six,
cha rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe…
satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
or seven days and nights, I could answer in different words and ways for seven days and nights.’”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca:
Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him,
“āyasmatā, bhante, sāriputtena sīhanādo nadito—
“Sir, Venerable Sāriputta has roared his lion’s roar!”
pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ.
(And he told the Buddha all that Sāriputta had said.)
Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi—
divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi;
rattiñcepi …pe…
rattindivañcepi maṁ bhagavā …pe…
dve rattindivāni cepi maṁ bhagavā …pe…
tīṇi …
cattāri …
pañca …
cha …
satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi.
“Mendicant, Sāriputta has clearly comprehended the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”
Rattiṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṁ byākareyya …pe…
rattindivaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, rattindivampi me sāriputto etamatthaṁ byākareyya …
dve rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, dve rattindivānipi me sāriputto etamatthaṁ byākareyya …
tīṇi rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, tīṇi rattindivānipi me sāriputto etamatthaṁ byākareyya …
cattāri rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cattāri rattindivānipi me sāriputto etamatthaṁ byākareyya …
pañca rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, pañca rattindivānipi me sāriputto etamatthaṁ byākareyya …
cha rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cha rattindivānipi me sāriputto etamatthaṁ byākareyya …
satta rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.
Dutiyaṁ.