Viyahapannatti 1.9.98

1.9.98

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ pāsāvaccijje kālāsavesiyaputte nāmaṃ anagāre jeṇeva therā bhagavaṃto teṇeva uvāgacchati uvāgacchittā there bhagavaṃte evaṃ vayāsī–
therā sāmāiyaṃ na yāṇaṃti, therā sāmāiyassa aṭṭhaṃ na yāṇaṃti|
therā paccakkhāṇaṃ na yāṇaṃti, therā paccakkhāṇassa aṭṭhaṃ na yāṇaṃti|
therā saṃjamaṃ na yāṇaṃti, therā saṃjamassa aṭṭhaṃ na yāṇaṃti|
therā saṃvaraṃ na yāṇaṃti, therā saṃvarassa aṭṭhaṃ na yāṇaṃti|
therā vivegaṃ na yāṇaṃti, therā vivegassa aṭṭhaṃ ṇa yāṇaṃti|
therā viussaggaṃ na yāṇaṃti, therā viussagassa aṭṭhaṃ na yāṇaṃti|
tae ṇaṃ therā bhagavaṃto kālāsavesiyaputtaṃ anagāraṃ evaṃ vadāsī–
jāṇāmo ṇaṃ ajjo! sāmāiyaṃ, jāṇāmo ṇaṃ ajjo! sāmāiyassa aṭṭhaṃ|
jāṇāmo ṇaṃ ajjo! paccakkhāṇaṃ, jāṇāmo ṇaṃ ajjo! paccakkhāṇassa aṭṭhaṃ|
jāṇāmo ṇaṃ ajjo! saṃjamaṃ, jāṇāmo ṇaṃ ajjo! saṃjamassa aṭṭhaṃ|
jāṇāmo ṇaṃ ajjo! saṃvaraṃ, jāṇāmo ṇaṃ ajjo! saṃvarassa aṭṭhaṃ|
jāṇāmo ṇaṃ ajjo! vivegaṃ, jāṇāmo ṇaṃ ajjo! vivegassa aṭṭhaṃ|
jāṇāmo ṇaṃ ajjo! viussaggaṃ, jāṇāmo ṇaṃ ajjo! viussaggassa aṭṭhaṃ|
tate ṇaṃ se kālāsavesiyaputte anagāre te there bhagavaṃte evaṃ vayāsī–jai ṇaṃ ajjo! tubbhe jāṇaha sāmāiyaṃ, tubbhe jāṇaha samāiyassa aṭṭhaṃ jāva jai ṇaṃ ajjo! tubbhe jāṇaha viussaggaṃ, tubbhe jāṇaha viussaggassa aṭṭhaṃ| ke bhe ajjo! sāmāie? ke bhe ajjo! sāmāiyassa aṭṭhe? jāva ke bhe ajjo! viussagge? ke bhe ajjo! viussaggassa aṭṭhe?
tae ṇaṃ therā bhagavaṃto kālāsavesiyaputtaṃ anagāraṃ evaṃ vayāsī–
āyā ṇe ajjo! sāmāie, āyā ṇe ajjo! sāmāiyassa aṭṭhe|
āyā ṇe ajjo! paccakkhāṇe, āyā ṇe ajjo! paccakkhāṇassa aṭṭhe|
āyā ṇe ajjo! saṃjame, āyā ṇe ajjo! saṃjamassa aṭṭhe|
āyā ṇe ajjo! saṃvare, āyā ṇe ajjo! saṃvarassa aṭṭhe|
āyā ṇe ajjo! vivege, āyā ṇe ajjo! vivegassa aṭṭhe|
āyā ṇe ajjo! viussagge, āyā ṇe ajjo! viussaggassa aṭṭhe|
tae ṇaṃ se kālāsavesiyaputte anagāre there bhagavaṃte evaṃ vadāsī–
jai me ajjo! āyā sāmāie, āyā sāmāiyassa aṭṭhe jāva āyā viussaggassa aṭṭhe–avahaṭṭu koha-māna-māyā-lobhe kimaṭṭhaṃ ajjo! garahaha? kālāsā! saṃjamaṭṭhayāe|
se bhaṃte! kiṃ garahā saṃjame? agarahā saṃjame?
kālāsā! garahā saṃjame, no agarahā saṃjame| garahā vi ya ṇaṃ savvaṃ dosaṃ paviṇeti, savvaṃ bāliyaṃ pariṇṇāe| evaṃ khu ṇe āyā saṃjame uvahite bhavati| evaṃ khu ṇe āyā saṃjame uvacie bhavati| evaṃ khu ṇe āyā saṃjame uvaṭṭhite bhavati|
ettha ṇaṃ se kālāsavesiyaputte anagāre saṃbuddhe there bhagavaṃte vaṃdati namaṃsati, vaṃdittā namaṃsittā evaṃ vayāsī–eesi ṇaṃ bhaṃte! payāṇaṃ puvviṃ annāṇayāe asavaṇayāe abohīe anabhigameṇaṃ adiṭṭhāṇaṃ assuyāṇaṃ amuyāṇaṃ aviṇṇāyāṇaṃ avvokaḍāṇaṃ avvocchinnāṇaṃ anijjūḍhāṇaṃ aṇuvadhāriyāṇaṃ eyamaṭṭhe no saddahie no pattiie no roie|
idāniṃ bhaṃte! etesiṃ payāṇaṃ jāṇayāe savaṇayāe bohīe abhigameṇaṃ diṭṭhāṇaṃ suyāṇaṃ muyāṇaṃ viṇṇāyāṇaṃ vogaḍāṇaṃ vocchinnāṇaṃ nijjūḍhāṇaṃ uvadhāriyāṇaṃ eyamaṭṭhaṃ saddahāmi pattiyāmi roemi| evameyaṃ se jaheyaṃ tubbhe vadaha|
tae ṇaṃ te therā bhagavaṃto kālāsavesiyaputtaṃ anagāraṃ evaṃ vayāsī–saddahāhi ajjo! pattiyāhi ajjo! roehi ajjo! se jahīyaṃ amhe vadāmo|
tae ṇaṃ se kālāsavesiyaputte anagāre there bhagavaṃte vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vadasī–icchāmi ṇaṃ bhaṃte! tubbhaṃ aṃtie cāujjāmāo dhammāo paṃcamahavvaiyaṃ sapaḍikkamaṇaṃ dhammaṃ uvasaṃpajjittā ṇaṃ viharittae|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ|
tae ṇaṃ se kālāsavesiyaputte anagāre there bhagavaṃte vaṃdai namaṃsai, vaṃdittā namaṃsittā cāujjāmāo dhammāo paṃcamahavvaiyaṃ sapaḍikkamaṇaṃ dhammaṃ uvasaṃpajjittā ṇaṃ viharati|
tae ṇaṃ se kālāsavesiyaputte anagāre bahūṇi vāsāṇi sāmaṇṇapariyāgaṃ pāuṇai, pāuṇittā jassaṭṭhāe kīrai nagga bhāve muṃḍabhāve aṇhāṇayaṃ adaṃtavaṇayaṃ acchattayaṃ anovāhaṇayaṃ bhūmisejjā phalasejjā kaṭṭhasejjā kesaloo baṃbhaceravāso paragharappaveso laddhāvaladdhī uccāvayā gāmakaṃṭagā bāvīsaṃ parisahovasaggā ahiyāsijjaṃti, tamaṭṭhaṃ ārāhei, ārāhettā caramehiṃ ussāsa-nīsāsehiṃ siddhe buddhe mukke parinivvuḍe savvadukkhappahīne|

At that time, in that period, a homeless ascetic named Kālāsavesiyaputta, a follower of Pārśva, came to where the venerable elders were, and having approached, said this to the venerable elders:
"The elders do not know equanimity (sāmāyika); the elders do not know the meaning of equanimity.
The elders do not know renunciation (pratyākhyāna); the elders do not know the meaning of renunciation.
The elders do not know self-restraint; the elders do not know the meaning of self-restraint.
The elders do not know stoppage (saṃvara); the elders do not know the meaning of stoppage.
The elders do not know discernment (viveka); the elders do not know the meaning of discernment.
The elders do not know relinquishment (vyutsarga); the elders do not know the meaning of relinquishment."
Then the venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, we know equanimity; noble sir, we know the meaning of equanimity.
Noble sir, we know renunciation; noble sir, we know the meaning of renunciation.
Noble sir, we know self-restraint; noble sir, we know the meaning of self-restraint.
Noble sir, we know stoppage; noble sir, we know the meaning of stoppage.
Noble sir, we know discernment; noble sir, we know the meaning of discernment.
Noble sir, we know relinquishment; noble sir, we know the meaning of relinquishment."
Then that homeless ascetic Kālāsavesiyaputta said this to those venerable elders:
"Noble sirs, if you know equanimity, [and] you know the meaning of equanimity, up to, noble sirs, if you know relinquishment, [and] you know the meaning of relinquishment, then, noble sirs, what is your equanimity? Noble sirs, what is your meaning of equanimity? Up to, noble sirs, what is your relinquishment? Noble sirs, what is your meaning of relinquishment?"
Then the venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, our soul is equanimity; noble sir, our soul is the meaning of equanimity.
Noble sir, our soul is renunciation; noble sir, our soul is the meaning of renunciation.
Noble sir, our soul is self-restraint; noble sir, our soul is the meaning of self-restraint.
Noble sir, our soul is stoppage; noble sir, our soul is the meaning of stoppage.
Noble sir, our soul is discernment; noble sir, our soul is the meaning of discernment.
Noble sir, our soul is relinquishment; noble sir, our soul is the meaning of relinquishment."
Then that homeless ascetic Kālāsavesiyaputta said this to the venerable elders:
"Noble sirs, if my soul is equanimity, [and] the soul is the meaning of equanimity, up to the soul is the meaning of relinquishment, why then, noble sirs, abandoning anger, pride, deceit, and greed, do you censure [them]?"
"O Kālāsavesiyaputta, for the sake of self-restraint."
"Venerable sirs, is censuring self-restraint, or is non-censuring self-restraint?"
"O Kālāsavesiyaputta, censuring is self-restraint, non-censuring is not self-restraint. And censuring removes all fault, having comprehended all folly. Thus indeed our soul is settled in self-restraint; thus indeed our soul is strengthened in self-restraint; thus indeed our soul is established in self-restraint."
Thereupon that homeless ascetic Kālāsavesiyaputta, awakened, bowed to and venerated the venerable elders, and having bowed to and venerated [them], said this:
"Formerly, Venerable Sirs, through ignorance, non-hearing, lack of enlightenment, and non-comprehension of these terms, because they were unseen, unheard, unthought, uncomprehended, unrevealed, uninterrupted, unextracted, and ungrasped, I did not have faith in this meaning, did not believe it, did not take delight in it.
Now, Venerable Sirs, through knowing, hearing, enlightenment, and comprehension of these terms, because they are seen, heard, thought, comprehended, revealed, explained, extracted, and grasped, I have faith in this meaning, believe it, and take delight in it. This is so, just as you say."
Then those venerable elders said this to the homeless ascetic Kālāsavesiyaputta:
"Noble sir, have faith, noble sir, believe, noble sir, take delight, just as we say!"
Then that homeless ascetic Kālāsavesiyaputta bowed to and venerated the venerable elders, and having bowed to and venerated [them], said this:
"Venerable sirs, I wish to take up the teaching of the five great vows with pratikramaṇa from your presence, leaving behind the fourfold restraint, and wander [as a mendicant]."
"Do as you please, beloved of the gods, do not cause delay."
Then that homeless ascetic Kālāsavesiyaputta bowed to and venerated the venerable elders, and having bowed to and venerated [them], adopted the teaching of the five great vows with pratikramaṇa in place of the fourfold restraint, and wandered [as a mendicant].
Then that homeless ascetic Kālāsavesiyaputta fulfilled the mendicant life for many years, and having fulfilled it, for the sake of which nudity, shaved head, non-bathing, non-cleaning of teeth, lack of umbrella, lack of footwear, sleeping on the ground, sleeping on a wooden plank, sleeping on logs, pulling out hair, dwelling in celibacy, entering others' houses, receiving or not receiving alms, pleasant and unpleasant thorns of the village, and the twenty-two afflictions and hardships are endured—that purpose he achieved; and having achieved it, with his final breaths, he became liberated, awakened, emancipated, entirely unconditioned, and freed from all suffering.