English
Thus indeed, Sāriputta, one is 'one who has comprehended phenomena'. Thus indeed, Sāriputta, what was said in Ajita's Question in the Pārāyana: "And those who have comprehended phenomena, And those who are trainees, various ones here; Their conduct, O wise one, Being asked, please tell me, O venerable one." "Of this, Sāriputta, which was spoken concisely, the meaning should be understood thus in detail." First. 2. The Discourse to Kaḷāra 32. In Sāvatthī he was dwelling. Then indeed, the monk Kaḷāra the Khattiya approached the venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side indeed, the monk Kaḷāra the Khattiya said this to the venerable Sāriputta: "Moḷiyaphagguna, friend Sāriputta, the monk, having renounced the training, has reverted to a lower state. Surely that venerable one did not find solace in this Dhamma and Discipline. Therefore, venerable Sāriputta, have you found solace in this Dhamma and Discipline?" "I do not doubt, friend." "But in the future, friend?" "I am not perplexed, friend." Then indeed, the monk Kaḷāra the Khattiya, having risen from his seat, approached the Blessed One. Having approached, having paid homage to the Blessed One, he sat down to one side. Seated to one side indeed, the monk Kaḷāra the Khattiya said this to the Blessed One: "Venerable sir, by the venerable Sāriputta a declaration of final knowledge was made: 'Birth is destroyed, the holy life has been lived...'" This holy life has been lived, the task has been done, there is nothing further for this state of being,’ thus I understand.” Then the Blessed One addressed a certain monk: “Come, monk, in my name, address Sāriputta: ‘Friend Sāriputta, the Teacher calls you.’” “Yes, venerable sir,” that monk replied to the Blessed One, and went to Venerable Sāriputta; having approached, he said to Venerable Sāriputta: “Friend Sāriputta, the Teacher calls you.” “Yes, friend,” Venerable Sāriputta replied to that monk, and went to the Blessed One; having approached, he bowed to the Blessed One and sat down to one side. To Venerable Sāriputta, who was sitting to one side, the Blessed One said this: “Is it true, Sāriputta, that you declared final knowledge, saying: ‘Birth is destroyed, the holy life has been lived, the task has been done, there is nothing further for this state of being,’ thus I understand?” “Venerable sir, the meaning was not expressed with these words, with these phrases.” “By whatever means, Sāriputta, a noble son declares final knowledge, that declaration should be seen as a declaration.” “But I also, venerable sir, said this: ‘Venerable sir, the meaning was not expressed with these words, with these phrases.’” “If, Sāriputta, they were to ask you thus: ‘Friend Sāriputta, by knowing what, by seeing what, did you declare final knowledge: “Birth is destroyed, the holy life has been lived, the task has been done, there is nothing further for this state of being,” thus I understand?’ Being asked thus, Sāriputta, how would you explain?” “If, venerable sir, they were to ask me thus: ‘Friend Sāriputta, by knowing what, by seeing what, did you declare final knowledge: “Birth is destroyed, the holy life has been lived, the task has been done, there is nothing further for this state of being,” thus I understand?’ Being asked thus, venerable sir, I would explain thus: ‘That Birth, friend, has a cause. With the destruction of that cause, it is known that I am destroyed. Having known 'I am destroyed'— 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being'— thus I understand. Thus asked, venerable sir, I would explain thus. "But if, Sāriputta, they were to ask you thus— 'Birth, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, Sāriputta, how would you explain?" "If, venerable sir, they were to ask me thus— 'Birth, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, venerable sir, I would explain thus— 'Birth, friend, has existence as its cause, existence as its origin, existence as its arising, existence as its source.' Thus asked, venerable sir, I would explain thus." "But if, Sāriputta, they were to ask you thus— 'Existence, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, Sāriputta, how would you explain?" "If, venerable sir, they were to ask me thus— 'Existence, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, venerable sir, I would explain thus— 'Existence, friend, has clinging as its cause, clinging as its origin, clinging as its arising, clinging as its source.' Thus asked, venerable sir, I would explain thus." "But if, Sāriputta, they were to ask you thus— 'Clinging, friend... and so on... if, Sāriputta, they were to ask you thus— 'Craving, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, Sāriputta, how would you explain?" "If, venerable sir, they were to ask me thus— 'Craving, friend Sāriputta, what is its cause, what is its origin, what is its arising, what is its source?' Thus asked, venerable sir, I would explain thus— 'Craving, friend, has feeling as its cause, feeling as its origin, feeling as its arising, feeling as its source.'" Being thus asked, I, Venerable Sir, would thus declare. ‘‘But if, Sāriputta, they were to ask you thus: ‘How knowing, friend Sāriputta, how seeing, did the delight in feelings not arise in you?’ Being thus asked, Sāriputta, how would you declare?’’ ‘‘If, Venerable Sir, they were to ask me thus: ‘How knowing, friend Sāriputta, how seeing, did the delight in feelings not arise in you?’ Being thus asked, Venerable Sir, I would thus declare: ‘These, friends, are three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings, friends, are impermanent. What is impermanent is known as suffering, and thus the delight in feelings did not arise in me.’ Being thus asked, Venerable Sir, I would thus declare.’’ ‘‘Good, good, Sāriputta. This too, Sāriputta, is a way, to briefly declare this very meaning – ‘Whatever is felt, that is suffering.’’’ ‘‘But if, Sāriputta, they were to ask you thus: ‘How, friend Sāriputta, have you declared your liberation, – ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being’ – thus I understand?’ Being thus asked, Sāriputta, how would you declare?’’ ‘‘If, Venerable Sir, they were to ask me thus: ‘How, friend Sāriputta, have you declared your liberation, – ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being’ – thus I understand?’ Being thus asked, Venerable Sir, I would thus declare: ‘From internal liberation, friends, from the destruction of all clinging, I dwell mindful in such a way that to me, dwelling mindfully, defilements do not flow in, and I do not disparage myself.’ Being thus asked, Venerable Sir, I would thus declare.’’ ‘‘Good, good, Sāriputta. This too, Sāriputta, is a way, to briefly declare this very meaning – ‘Those defilements...’ Spoken by a non-recluse, I do not doubt them, they are abandoned by me, I have no perplexity. This the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the monastery. Thereupon, Venerable Sāriputta, when the Blessed One had not long departed, addressed the monks: "Formerly, friends, the Blessed One asked me the first question, and I was slow to respond. But when, friends, the Blessed One approved the first question, then, friends, this thought occurred to me: Even if the Blessed One were to ask me about this matter for a day, with different words, with different ways, I would explain this matter to the Blessed One for a day, with different words, with different ways. Even if the Blessed One were to ask me about this matter for a night, with different words, with different ways, I would explain this matter to the Blessed One for a night, with different words, with different ways. Even if the Blessed One were to ask me about this matter for a day and a night, with different words, with different ways, I would explain this matter to the Blessed One for a day and a night, with different words, with different ways. Even if the Blessed One were to ask me about this matter for two days and nights, with different words, with different ways, I would explain this matter to the Blessed One for two days and nights, with different words, with different ways. Even if the Blessed One were to ask me about this matter for three days and nights, with different words, with different ways, I would explain this matter to the Blessed One for three days and nights, with different words, with different ways. Even if the Blessed One were to ask me about this matter for four days and nights, with different words, with different ways, I would explain this matter to the Blessed One for four days and nights, with different words, with different ways. Even if the Blessed One were to ask me about this matter for five days and nights, with different words, with different ways, I would explain this matter to the Blessed One for five days and nights, with different words, with different ways. Even if the Blessed One were to ask me about this matter for six days and nights, with different words, with different ways, I would explain this matter to the Blessed One for six days and nights, with different words, with different ways. Even if the Blessed One were to ask me about this matter for seven days and nights, would question about this matter with various terms