Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation

    संयुत्त निकाय १२।३२

    Saṁyutta Nikāya 12.32

    The Related Suttas Collection 12.32

    ४। कळारखत्तियवग्ग

    4. Kaḷārakhattiyavagga

    4. Kaḷāra the Aristocrat

    कळारसुत्त

    Kaḷārasutta

    With Kaḷāra the Aristocrat

    सावत्थियं विहरति।

    Sāvatthiyaṁ viharati.

    At Sāvatthī.

    अथ खो कळारखत्तियो भिक्खु येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता सारिपुत्तेन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो कळारखत्तियो भिक्खु आयस्मन्तं सारिपुत्तं एतदवोच: “मोळियफग्गुनो, आवुसो सारिपुत्त, भिक्खु सिक्खं पच्चक्खाय हीनायावत्तो”ति।

    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.

    Then the bhikkhu 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, “Friend Sāriputta, the bhikkhu Phagguna of the Top-Knot has resigned the training and returned to a lesser life.”

    “न हि नून सो आयस्मा इमस्मिं धम्मविनये अस्सासमलत्था”ति।

    “Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti.

    “That venerable mustn’t have got any satisfaction in this teaching and training.”

    “तेन हायस्मा सारिपुत्तो इमस्मिं धम्मविनये अस्सासं पत्तो”ति?

    “Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti?

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

    “न ख्वाहं, आवुसो, कङ्खामी”ति।

    “Na khvāhaṁ, āvuso, kaṅkhāmī”ti.

    “Friend, I have no uncertainty.”

    “आयतिं, पनावुसो”ति?

    “Āyatiṁ, panāvuso”ti?

    “But what of the future?”

    “न ख्वाहं, आवुसो, विचिकिच्छामी”ति।

    “Na khvāhaṁ, āvuso, vicikicchāmī”ti.

    “I have no doubt.”

    अथ खो कळारखत्तियो भिक्खु उट्ठायासना येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो कळारखत्तियो भिक्खु भगवन्तं एतदवोच: “आयस्मता, भन्ते, सारिपुत्तेन अञ्ञा ब्याकता: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानामी”ति।

    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 no return to any state of existence.”’”

    अथ खो भगवा अञ्ञतरं भिक्खुं आमन्तेसि: “एहि त्वं, भिक्खु, मम वचनेन सारिपुत्तं आमन्तेहि: ‘सत्था तं, आवुसो सारिपुत्त, आमन्तेतीऽ”ति।

    Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: ‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.

    So the Buddha addressed a certain monk, “Please, monk, in my name tell Sāriputta that the teacher summons him.”

    “एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा येनायस्मा सारिपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं सारिपुत्तं एतदवोच: “सत्था तं, आवुसो सारिपुत्त, आमन्तेती”ति।

    “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “satthā taṁ, āvuso sāriputta, āmantetī”ti.

    “Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Friend Sāriputta, the teacher summons you.”

    “एवं, आवुसो”ति खो आयस्मा सारिपुत्तो तस्स भिक्खुनो पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं सारिपुत्तं भगवा एतदवोच: “सच्चं किर तया, सारिपुत्त, अञ्ञा ब्याकता: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानामी”ति?

    “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?

    “Yes, friend,” 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 no return to any state of existence”’?”

    “न खो, भन्ते, एतेहि पदेहि एतेहि ब्यञ्जनेहि अत्थो वुत्तो”ति।

    “Na kho, bhante, etehi padehi etehi byañjanehi attho1 vutto”ti.

    “Sir, I did not state the matter in these words and phrases.”

    “येन केनचिपि, सारिपुत्त, परियायेन कुलपुत्तो अञ्ञं ब्याकरोति, अथ खो ब्याकतं ब्याकततो दट्ठब्बन्”ति।

    “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.”

    “ननु अहम्पि, भन्ते, एवं वदामि: ‘न खो, भन्ते, एतेहि पदेहि एतेहि ब्यञ्जनेहि अत्थो वुत्तोऽ”ति।

    “Nanu ahampi, bhante, evaṁ vadāmi: ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.

    “Sir, did I not also say that I did not state the matter in these words and phrases?”

    “सचे तं, सारिपुत्त, एवं पुच्छेय्युं: ‘कथं जानता पन तया, आवुसो सारिपुत्त, कथं पस्सता अञ्ञा ब्याकता—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवं पुट्ठो त्वं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “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 Friend 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 no return to any state of existence.’”’ How would you answer?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘कथं जानता पन तया, आवुसो सारिपुत्त, कथं पस्सता अञ्ञा ब्याकता—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति; एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘यंनिदाना, आवुसो, जाति, तस्स निदानस्स खया खीणस्मिं खीणाम्हीति विदितं। खीणाम्हीति विदित्वा—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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: ‘Friends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”. Knowing this, 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.”’ That’s how I’d answer such a question.”

    “सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं: ‘जाति पनावुसो सारिपुत्त, किंनिदाना किंसमुदया किंजातिका किंपभवाऽति? एवं पुट्ठो तं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti?

    “But Sāriputta, suppose they were to ask you: ‘But what is the source, origin, birthplace, and inception of rebirth?’ How would you answer?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘जाति पनावुसो सारिपुत्त, किंनिदाना किंसमुदया किंजातिका किंपभवाऽति? एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘जाति खो, आवुसो, भवनिदाना भवसमुदया भवजातिका भवप्पभवाऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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.

    “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.”

    “सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं: ‘भवो पनावुसो सारिपुत्त, किंनिदानो किंसमुदयो किंजातिको किंपभवोऽति? एवं पुट्ठो त्वं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

    “But Sāriputta, suppose they were to ask you: ‘What is the source of continued existence?’ How would you answer?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘भवो पनावुसो सारिपुत्त, किंनिदानो किंसमुदयो किंजातिको किंपभवोऽति? एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘भवो खो, आवुसो, उपादाननिदानो उपादानसमुदयो उपादानजातिको उपादानप्पभवोऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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.

    “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.”

    “सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं: ‘उपादानं पनावुसो …पे… सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं—तण्हा पनावुसो सारिपुत्त, किंनिदाना किंसमुदया किंजातिका किंपभवाऽति? एवं पुट्ठो त्वं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “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?

    “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?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘तण्हा पनावुसो सारिपुत्त, किंनिदाना किंसमुदया किंजातिका किंपभवाऽति? एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘तण्हा खो, आवुसो, वेदनानिदाना वेदनासमुदया वेदनाजातिका वेदनापभवाऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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.

    “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.”

    “सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं: ‘कथं जानतो पन ते, आवुसो सारिपुत्त, कथं पस्सतो या वेदनासु नन्दी सा न उपट्ठासीऽति। एवं पुट्ठो त्वं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “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?

    “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?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘कथं जानतो पन ते, आवुसो सारिपुत्त, कथं पस्सतो या वेदनासु नन्दी सा न उपट्ठासीऽति एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘तिस्सो खो इमा, आवुसो, वेदना। कतमा तिस्सो? सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना। इमा खो, आवुसो, तिस्सो वेदना अनिच्चा। यदनिच्चं तं दुक्खन्ति विदितं, या वेदनासु नन्दी सा न उपट्ठासीऽति। एवं, पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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.

    “Sir, if they were to ask me this, I’d answer: ‘Friends, 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.”

    “साधु साधु, सारिपुत्त। अयम्पि खो, सारिपुत्त, परियायो, एतस्सेव अत्थस्स सङ्खित्तेन वेय्याकरणाय: ‘यं किञ्चि वेदयितं तं दुक्खस्मिन्ऽ”ति।

    “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.’

    “सचे पन तं, सारिपुत्त, एवं पुच्छेय्युं: ‘कथं विमोक्खा पन तया, आवुसो सारिपुत्त, अञ्ञा ब्याकता—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति? एवं पुट्ठो त्वं, सारिपुत्त, किन्ति ब्याकरेय्यासी”ति?

    “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?

    But Sāriputta, suppose they were to ask you: ‘But Friend, how have you been released 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 no return to any state of existence.’”?’ How would you answer?”

    “सचे मं, भन्ते, एवं पुच्छेय्युं: ‘कथं विमोक्खा पन तया, आवुसो सारिपुत्त, अञ्ञा ब्याकता—खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाति पजानामीऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यं: ‘अज्झत्तं विमोक्खा ख्वाहं, आवुसो, सब्बुपादानक्खया तथा सतो विहरामि यथा सतं विहरन्तं आसवा नानुस्सवन्ति, अत्तानञ्च नावजानामीऽति। एवं पुट्ठोहं, भन्ते, एवं ब्याकरेय्यन्”ति।

    “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.

    “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.”

    “साधु साधु, सारिपुत्त। अयम्पि खो सारिपुत्त, परियायो एतस्सेव अत्थस्स सङ्खित्तेन वेय्याकरणाय—ये आसवा समणेन वुत्ता तेस्वाहं न कङ्खामि, ते मे पहीनाति न विचिकिच्छामी”ति।

    “Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.

    “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.’”

    इदमवोच भगवा। इदं वत्वा सुगतो उट्ठायासना विहारं पाविसि।

    Idamavoca bhagavā. Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.

    That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.

    तत्र खो आयस्मा सारिपुत्तो अचिरपक्कन्तस्स भगवतो भिक्खू आमन्तेसि: “पुब्बे अप्पटिसंविदितं मं, आवुसो, भगवा पठमं पञ्हं अपुच्छि, तस्स मे अहोसि दन्धायितत्तं। यतो च खो मे, आवुसो, भगवा पठमं पञ्हं अनुमोदि, तस्स मय्हं, आवुसो, एतदहोसि—दिवसञ्चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, दिवसम्पाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि। रत्तिञ्चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, रत्तिम्पाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि। रत्तिन्दिवं चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, रत्तिन्दिवम्पाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि। द्वे रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य …पे… द्वे रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं …पे… तीणि रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य …पे… तीणि रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं …पे… चत्तारि रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य …पे… चत्तारि रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं …पे… पञ्च रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य …पे… पञ्च रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं …पे… छ रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य …पे… छ रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं …पे… सत्त रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, सत्त रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेही”ति।

    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. Rattindivaṁ2 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 soon after the Buddha left, Venerable Sāriputta said to the bhikkhus, “Friends, the first question that the Buddha asked me was something that I’d not previously considered, 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.’”

    अथ खो कळारखत्तियो भिक्खु उट्ठायासना येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो कळारखत्तियो भिक्खु भगवन्तं एतदवोच: “आयस्मता, भन्ते, सारिपुत्तेन सीहनादो नदितो—पुब्बे अप्पटिसंविदितं मं, आवुसो, भगवा पठमं पञ्हं अपुच्छि, तस्स मे अहोसि दन्धायितत्तं। यतो च खो मे, आवुसो, भगवा पठमं पञ्हं अनुमोदि, तस्स मय्हं, आवुसो, एतदहोसि—दिवसञ्चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, दिवसम्पाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि; रत्तिञ्चेपि …पे… रत्तिन्दिवञ्चेपि मं भगवा …पे… द्वे रत्तिन्दिवानि चेपि मं भगवा …पे… तीणि … चत्तारि … पञ्च … छ … सत्त रत्तिन्दिवानि चेपि मं भगवा एतमत्थं पुच्छेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, सत्त रत्तिन्दिवानिपाहं भगवतो एतमत्थं ब्याकरेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेही”ति।

    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.)

    “सा हि, भिक्खु, सारिपुत्तस्स धम्मधातु सुप्पटिविद्धा, यस्सा धम्मधातुया सुप्पटिविद्धत्ता दिवसं चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, दिवसम्पि मे सारिपुत्तो एतमत्थं ब्याकरेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि। रत्तिं चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, रत्तिम्पि मे सारिपुत्तो एतमत्थं ब्याकरेय्य …पे… रत्तिन्दिवं चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, रत्तिन्दिवम्पि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … द्वे रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, द्वे रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … तीणि रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, तीणि रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … चत्तारि रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, चत्तारि रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … पञ्च रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, पञ्च रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … छ रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं, छ रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य … सत्त रत्तिन्दिवानि चेपाहं सारिपुत्तं एतमत्थं पुच्छेय्यं अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेहि, सत्त रत्तिन्दिवानिपि मे सारिपुत्तो एतमत्थं ब्याकरेय्य अञ्ञमञ्ञेहि पदेहि अञ्ञमञ्ञेहि परियायेही”ति।

    “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.

    “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.”

    दुतियं।

    Dutiyaṁ.





    The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]




    Footnotes:
    1. attho → attho ca (bj, sya-all, km, mr)
    2. Rattindivaṁ → rattidivaṁ (mr)

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