The Buddha was staying in Savatthi. At that time, the Kshatriya monk Kalara approached Venerable Sariputta. After exchanging greetings and courtesies, he sat down to one side. Seated, Kalara said to Venerable Sariputta:

"Friend Sariputta, the monk Moliya Phagguna has given up the training and returned to the lower life. He has evidently found no comfort in this Dhamma and discipline. Have you, Venerable Sariputta, found comfort in this Dhamma and discipline?"

"Friend, I have no doubt."

"But what about the future, friend?"

"Friend, I have no uncertainty about that either."

Then Kalara rose from his seat and went to the Blessed One. After paying homage, he sat down and said to the Blessed One:

"Venerable sir, Venerable Sariputta has declared final knowledge thus: 'I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"

The Blessed One then called a monk: "Monk, go tell Sariputta in my name: 'Friend Sariputta, the Teacher calls you.'"

"Yes, Venerable sir," the monk replied, and he went to Sariputta with the message.

"Very well, friend," Sariputta replied, and he went to the Blessed One, paid homage, and sat down to one side. The Blessed One then asked him:

"Sariputta, is it true that you have declared final knowledge thus: 'I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being'?"

"Venerable sir, I did not state it in those words and phrases."

"Sariputta, in whatever way a clansman declares final knowledge, it should be understood as a declaration of final knowledge."

"Venerable sir, didn't I also say: 'I did not state it in those words and phrases'?"

"Sariputta, if they were to ask you: 'Friend Sariputta, how have you known, how have you seen, that you declare final knowledge thus: "I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being"?' - being asked thus, how would you answer?"

"Venerable sir, if they were to ask me this, I would answer thus: 'Friends, with the destruction of the source of birth, knowing it to be destroyed, I understand: "Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being."' That is how I would answer such a question."

"But Sariputta, if they were to ask you: 'Friend Sariputta, what is the source of birth, what is its origin, from what is it born and produced?' - being asked thus, how would you answer?"

"Venerable sir, if they were to ask me this, I would answer: 'Friends, birth has existence as its source, existence as its origin; it is born and produced from existence.' That is how I would answer."

"And if they were to ask: 'What is the source of existence?'... 'What is the source of clinging?'... 'What is the source of craving?' - how would you answer?"

"I would answer: 'Craving has feeling as its source, feeling as its origin; it is born and produced from feeling.'"

"And if they were to ask: 'Friend Sariputta, how have you known, how have you seen, that delight in feelings no longer remains?' - how would you answer?"

"I would answer: 'Friends, there are these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These three feelings are impermanent. Whatever is impermanent is suffering. When this is understood, delight in feelings no longer remains.' That is how I would answer."

"Good, good, Sariputta. This too is a way to explain it in brief: 'Whatever is felt is included in suffering.'"

"And if they were to ask: 'Friend Sariputta, by what kind of deliverance have you declared final knowledge thus: "I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being"?' - how would you answer?"

"I would answer: 'Friends, by an internal deliverance, by the destruction of all clinging, I dwell mindfully in such a way that the taints do not flow within me and I do not despise myself.' That is how I would answer."

"Good, good, Sariputta. This too is a way to explain it in brief: 'I have no perplexity about the taints spoken of by the Ascetic; I do not doubt that they have been abandoned by me.'"

This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then, soon after the Blessed One had left, Venerable Sariputta addressed the monks:

"Friends, the Blessed One asked me the first question without my having prior knowledge of it. But when he approved of my answer, it occurred to me: 'If the Blessed One were to question me about this matter with various terms and in various ways for a whole day, I could answer him for that whole day with various terms and in various ways. If he were to question me about this matter with various terms and in various ways for a whole night, for a day and night, for two days and nights, for three, four, five, six, or seven days and nights, I could answer him for seven days and nights with various terms and in various ways.'"

Then Kalara rose from his seat, went to the Blessed One, and reported what Sariputta had said. The Blessed One said:

"Monk, Sariputta has thoroughly penetrated the element of the Dhamma. If I were to question Sariputta about the element of the Dhamma with various terms and in various ways for a whole day... for seven days and nights, Sariputta could answer me for seven days and nights with various terms and in various ways."

Thus ends the second discourse.

This discourse profoundly expounds on the core principles and wisdom of Buddhist practice. Let's analyze the key points in detail:

1. Challenges and Perseverance in Practice:

The text begins by mentioning a monk who abandoned his training and returned to a lower life. This reflects the difficulties on the path of practice and highlights the importance of perseverance. Sariputta's responses, "I have no doubt" and "I have no uncertainty," demonstrate his firm conviction in the path of practice.

2. The Nature of Enlightenment:

Sariputta is misunderstood as claiming the fruit of Arahantship, but he clarifies that he did not use specific words to express it. This reveals that the essence of enlightenment is not in verbal expression but in inner realization.

3. Deep Understanding of Causality:

The Buddha guides Sariputta to explain the causal relationships between concepts such as birth, existence, clinging, and craving. This reflects Buddhism's deep insight into the nature of phenomena, revealing the fundamental principles of existence.

4. Insight into Suffering:

Sariputta points out that the three types of feelings (pleasant, painful, and neutral) are all impermanent and therefore suffering. This understanding can eliminate attachment to feelings and is key to liberation.

5. True Liberation:

Sariputta describes the state of liberation as "internal deliverance, by the destruction of all clinging." This embodies the core of Buddhist liberation view - not escaping reality, but fundamentally transforming one's perception and attitude towards reality from within.

6. Depth and Breadth of Wisdom:

Sariputta expresses his ability to answer the Buddha's questions in countless ways, demonstrating that true wisdom is not rote memorization but flexible application and comprehensive understanding of truth.

This discourse inspires us to consider:

1. How to maintain faith in practice when facing setbacks and doubts?

2. What is the relationship between true realization and verbal expression?

3. How to observe and understand the chain of causality in daily life?

4. How can the understanding that "all is suffering" help us reduce attachment?

5. How should we understand and pursue true inner liberation?

6. How to cultivate wisdom as deep and broad as Sariputta's?

This discourse not only showcases the depth of Buddhist thought but also provides a mirror for us to examine our own lives and practice. It invites us to deeply contemplate the nature of existence, challenges our fixed notions about happiness, suffering, and liberation, and guides us towards deeper self-awareness and spiritual freedom. In this world full of changes and challenges, such wisdom can become a beacon in our hearts, guiding us to find true peace and satisfaction.