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