SN 12.32

Kaḷārasutta

Sāvatthiyaṁ viharati. Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca: “moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti. “Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti.

With Kaḷāra the Aristocrat

At Sāvatthī. Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.” “That venerable mustn’t have gained any solace in this teaching and training.”

“Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti?

“Well then, has Venerable Sāriputta found solace in this teaching and training?”

“Na khvāhaṁ, āvuso, kaṅkhāmī”ti. “Āyatiṁ, panāvuso”ti?

“Reverend, I have no uncertainty.” “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: “āyasmatā, bhante, sāriputtena aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: ‘satthā taṁ, āvuso sāriputta, āmantetī’”ti. “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “satthā taṁ, āvuso sāriputta, āmantetī”ti. “Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “saccaṁ kira tayā, sāriputta, aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? “Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti. “Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti. “Nanu ahampi, bhante, evaṁ vadāmi: ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.

So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the Teacher summons you.” “Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Sāriputta, is it really true that you have declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?” “Sir, I did not state the matter in these words and phrases.” “Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.” “Sir, did I not also say that I did not state the matter in these words and phrases?”

“Sace taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

“Sāriputta, suppose they were to ask you: ‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’ How would you answer?”

“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; evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ. Khīṇāmhīti viditvā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

“Sir, if they were to ask me this, I would answer: ‘Reverends, when the source of rebirth ended, I knew “it is ended”. Knowing it is ended, I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ That’s how I’d answer such a question.”

“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti? “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

“But Sāriputta, suppose they were to ask you: ‘But what is the source, origin, birthplace, and inception of rebirth?’ How would you answer?” “Sir, if they were to ask me this, I would answer: ‘Continued existence is the source, origin, birthplace, and inception of rebirth.’ That’s how I’d answer such a question.”

“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

“But Sāriputta, suppose they were to ask you: ‘What is the source of continued existence?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.”

“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘upādānaṁ panāvuso …pe… sace pana taṁ, sāriputta, evaṁ puccheyyuṁ— taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

“But Sāriputta, suppose they were to ask you: ‘What is the source of grasping?’ … But Sāriputta, suppose they were to ask you: ‘What is the source of craving?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Feeling is the source of craving.’ That’s how I’d answer such a question.”

“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘tisso kho imā, āvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, āvuso, tisso vedanā aniccā. Yadaniccaṁ taṁ dukkhanti viditaṁ, yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṁ, puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

“But Sāriputta, suppose they were to ask you: ‘But how have you known and seen so that the relishing of feelings is no longer present?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘Reverends, there are three feelings. What three? Pleasant, painful, and neutral feeling. These three feelings are impermanent, and what’s impermanent is suffering. When I understood this, the relishing of feelings was no longer present.’ That’s how I’d answer such a question.”

“Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti.

“Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘Suffering includes whatever is felt.’

“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

But Sāriputta, suppose they were to ask you: ‘But Reverend, how have you been liberated that you declare enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”?’ How would you answer?” “Sir, if they were to ask me this, I’d answer: ‘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.’ That’s how I’d answer such a question.”

“Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya— ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti. Idamavoca bhagavā. Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.

“Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’” That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “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 maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… dve rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… tīṇi rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… cattāri rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… pañca rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… 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.

Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, the Buddha asked me the first question without letting me know beforehand, so I hesitated. But when the Buddha agreed with my answer, I thought: ‘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. If he were to question me all night, all day and night, for two days and nights, for three, four, five, six, 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: “āyasmatā, bhante, sāriputtena sīhanādo nadito— 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.

Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has roared his lion’s roar!” (And he told the Buddha all that Sāriputta had said.)

“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.

“Mendicant, Sāriputta has clearly penetrated 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.”