At one time, the Buddha lived in the Garden of Solitude in the Gion Grove of the Acropolis. One day, a monk named Galara came to His Holiness Sherif's residence, and after greeting His Holiness Sheriff, he sat down on the side, and Galaro said to His Holiness the Sheriff, "Fellow scholar of Sherif, I heard that Moriah Paguna Bhikkhu (monk) has stopped practising, he has returned to laymanship. After Moriah Paguna became a monk, he took the vows and practiced according to the Dhamma, he did not give peace to his heart, he did not relieve the confusion in his heart.

Fellow Sheriff, have you been disciplined to practice according to the Dhamma, so that you can have peace of mind? Have you lifted your doubts? ”

His Holiness replied, "Fellow Galara, I have received the precepts laid down by Rulai, and I practice according to the Dharma of Rulai, and I no longer have any confusion in my heart. ”

Galaro Bhikkhu said, "Scholar Sherif, what about after that? Will you be able to practice without confusion in the future? ”

His Holiness replied, "Fellow Galaro, I will not be confused in the future or in the future. ”

After a brief conversation with His Holiness the Shreve, the Bhikkhu Galaro left the Buddha and came to the Buddha's residence, and after he saluted the Buddha, he sat down on the side, and the Bhikkhu Galaro said to the Buddha: "Venerable, His Holiness said in the wisdom of complete and complete liberation: "I have already known that I will not continue to be reborn from this lifetime, my physical actions, my oral speech, and the practice of my inner thoughts have been completed, the things that should be done have been done, and I will not be born in this world again. I will no longer have the state of reincarnation of life and death." ”

After hearing the words of the Galaro bhikkhus, the Buddha called a monk and said, "Bhikkhus! Go to Sheriff's dwelling and say to him, "His Holiness Sheriff, please come to his dwelling." ”

The monk replied, "Venerable, I will now go and call His Holiness the Shreve to you." The bhikkhu then came to His Holiness the residence of His Holiness and said to His Holiness the Shreve, "His Holiness the Shreve! If you come to his residence. He seems to have something to ask you. ”

His Holiness replied, "Bhikkhus, okay, I see, let's go to the Venerable together." He went with the monk to the Buddha's residence, and upon arriving at the Buddha's residence, he bowed to the Buddha and sat down. The Buddha said to His Holiness the Shreve, "Sherif, have you ever said such a thing? "I have already learned that I will not continue to be reborn from this lifetime, my physical behavior, speech, and inner thoughts have been completed, the things that should be done have been done, I will no longer be born in this world, I will no longer have the state of reincarnation of life and death. Did you really say these words? ”

His Holiness saw Galaro bhikkhu sitting next to the Buddha, and he replied to the Buddha: "Venerable, I do not express it in such words, I express it in another word. ”

The Buddha said, "Shreve, practitioners use complete wisdom to explain that they have attained the fruits of liberation, and no matter what words they use to express it, in fact they mean the same thing, the same state of liberation as expressed in the words just now. ”

His Holiness replied, "Venerable, even if I didn't say this, did I say something else?" I wouldn't say that. ”

The Buddha said, "Sherif, if you are asked: How do you express the state and state of having attained the fruit of liberation? How should you answer them? ”

His Holiness replied, "Venerable, if I were asked by others about the realm and state of attaining the fruit of liberation, I would answer them using the method of dependent origin (explanation of the method of dependent origin, see chapters 48 and 49), and Venerable, I would answer them like this: Xueyou, when the prerequisites for being born in the world have been exhausted, I know that when the prerequisites for "birth" are destroyed, "birth" will not have results, it will be destroyed." After knowing that the result of "birth" has been destroyed, I know that I will not continue to be reborn, my practice has been completed, what should be done has been done, I will no longer be born in this world, there will be no more state of reincarnation of life and death. That's how I will answer their questions. ”

The Buddha said, "Sherif, if they ask you again: Fellow Sheriff, what are the prerequisites for the birth of "birth"? What is the cause of "birth"? What does "birth" depend on to occur? What is the root of "birth"? Sheriff, when people ask you that, how should you answer them? ”

His Holiness replied, "Venerable, what if they ask me what are the prerequisites for 'birth'? What is the cause of "birth"? What does "birth" depend on to occur? What is the root of "birth"? I will answer them like this: Xueyou, "have" is the prerequisite for the birth of "birth", "have" is the cause of "birth", "birth" depends on "have" to appear, and "have" is the root of "birth". I will answer them like this. ”

The Buddha said, "Sherif, if they ask you this: Xueyou, what are the prerequisites for the creation of "being"? What is the cause of "yes"? What does "have" rely on to occur? What is the root of "have"? Sheriff, if they ask you that, how should you answer? ”

His Holiness replied, "Venerable, what if they ask me what are the prerequisites for 'being' to arise? What is the cause of "yes"? What does "have" rely on to occur? What is the root of "have"? I will answer like this: Xueyou, "taking" is the precondition for the emergence of "have", "taking" is the cause of "being", "being" depends on "taking" to appear, and "taking" is the root of "being". I will answer them like this. ”

The Buddha said, "Sherif, if they ask you this: Xueyou, what are the prerequisites for the creation of "taking"? What is the cause of "taking"? What does "taking" depend on to occur? What is the root of "taking"? Sheriff, if they ask you that, how do you answer? ”

His Holiness replied, "Venerable, what if they ask me what are the prerequisites for the creation of taking? What is the cause of "taking"? What does "taking" depend on to occur? What is the root of "taking"? I will answer like this: Xueyou, "love" is the prerequisite for the emergence of "taking", "love" is the cause of "taking", "taking" depends on "love" to appear, and "love" is the root of "taking". I will answer them like this. ”

The Buddha said, "Sherif, if they ask you this: Xueyou, what are the prerequisites for the emergence of "love"? What is the cause of "love"? What does "love" depend on to appear? What is the root of "love"? Sheriff, if they ask you that, how do you answer? ”

His Holiness replied, "Venerable, what if they ask me what are the prerequisites for the birth of 'love'? What is the cause of "love"? What does "love" depend on to appear? What is the root of "love"? I will answer like this: Xueyou, "acceptance" is the prerequisite for the emergence of "love", "acceptance" is the cause of "love", "love" depends on "receive" to appear, and "receive" is the root of "love". I will answer them like this. ”

The Buddha said, "Sheriff, if they ask you this: Xueyou, how do you know that you will not be bound and bound by these feelings? How do you know that you won't indulge in these feelings? Sheriff, if they ask you that, how do you answer? ”

His Holiness replied, "Venerable, if they ask me: How do you know that I will not be bound by these feelings, how do you know that I will not indulge in these feelings? I will answer them like this: Xueyou, there are three feelings, what are the three feelings? It is the feeling of happiness, the feeling of pain, the feeling of not being bitter and unhappy. These three feelings of Xueyou are impermanent, changing at any time, cannot remain unchanged forever, and cannot exist forever. In this way, you know that as long as it is an impermanent thing, it will eventually bring you painful feelings, why? When you have things you like, you will have happy feelings, when these things decay, perish, and disappear, how much happiness you have when you have acquired these things before, and how much pain you will bring to yourself when these things decay, perish, and disappear, because nothing in the world can remain unchanged forever, it cannot exist forever, they are changing at any time. Therefore, impermanent things ultimately bring painful feelings to themselves. Why do feelings that are not bitter and unhappy also cause pain? Because everyone in the world will die, so the feeling of not suffering and unhappiness is not long-lasting, it cannot remain unchanged forever, it cannot exist forever, and everyone will understand more deeply before death: after death, they must give up all their belongings, leave their families and relatives, the feeling of reluctance before death, the horror of death, the feeling of being tormented by death and illness are also very painful. So not being bitter or unhappy will eventually be a painful feeling. People born in the world are ultimately painful, because people in the world are changing at any time, unable to live forever, unable to live forever, are impermanent, so people in the world are ultimately painful. Because I have understood the impermanence of the world, I will not be bound by these changing feelings, and I will not be immersed in these changing feelings, because I know that all feelings in the world are ultimately painful, and if I am bound by them, if I am addicted to these feelings, I will struggle with troubles and pain, and I cannot get rid of them. I will answer their questions like this. ”

The Buddha said, "Sherif, you answered well! Very good! Sheriff, the jurisprudence you just said can be briefly stated: "All feelings are ultimately painful." Sheriff, if you are asked, how can you be freed from all the troubles and sufferings of the world? How can we realize the fruit of liberation? How should you answer their questions? ”

His Holiness replied, "Venerable, if they ask me: How can I be freed from all the troubles and sufferings of the world? How can we realize the fruit of liberation? I will answer them like this: I practice the Noble Eightfold Path (Eightfold Path Explanation, see Chapter 18) to eliminate all afflictions and sufferings, to eliminate all the sinful karma that I have created by my evil deeds. In this way, my troubles and pains can be gradually eliminated and destroyed, and the sinful karma I have created can be gradually eliminated. In the end, I will no longer even be worried and attached to good and evil, merit and sin, and I will no longer be worried and attached to this so-called me. I will no longer worry and cling to all the things in the world, I will no longer worry and cling to all the thoughts in my heart, I will eliminate all my worries and attachments to the world, so that the troubles and pains cannot flow in my heart. In this way I am freed from all the troubles and sufferings of the world, so that I can realize the fruit of liberation. That's how I will answer their questions. ”

The Buddha said, "Sheriff, you answered well! The Dharma you just answered can be summed up simply: "Any practitioner, when they understand the truth and rules of the world, they will be able to understand the root cause of the world's troubles and sufferings, and they will not have any confusion. After they are not confused, they will no longer be worried and attached to the so-called me in the world, they will not think that this me is real and eternal, and when their concern and attachment to this me in the world is destroyed, they will be freed from all troubles and suffering, and they will realize the fruit of liberation." ”

After the Buddha had spoken, he got up from his seat and went into the bedroom to meditate. Shortly after the Buddha left, His Holiness said to the Galaro bhikkhu who listened to the teachings, and to the other monks who were present to listen to the teachings: "Fellow students, when His Holiness asked me the first question, I didn't know how to answer it. But when the Venerable asked me questions many times, I answered the questions he raised according to the practice method that the Venerable taught me before, and then I answered the Venerable's question and was familiar with it, so I think that the Dharma cannot be bound by words, as long as it has opened wisdom and realized the fruit of liberation, I should answer other people's questions according to my actual true understanding, I previously cringed to answer the Venerable's question, for fear that I would say the wrong thing, in fact, this is also the concern and attachment to the Dharma. Later, when I answered the Venerable's question, I answered it completely with my own true understanding, and I completely abandoned and abandoned my attachment and attachment to the Dhamma, because those spiritual realizations were my own real spiritual feelings. When His Holiness asked me questions, I seemed to be talking to myself, asking and answering myself, completely free from the restraints and worries I had before, and I was freed from my concern and attachment to the Dharma. If the Venerable asks me questions for one day and one night, I will answer the questions of the Venerable one day and one night, and if the Venerable asks me questions for two days and two nights, I will also answer the questions of the Venerable for two days and two nights, and even if the Venerable asks me questions for three days and three nights, four days and four nights, five days and five nights, six days and six nights, seven days and seven nights, I will answer the questions of the Venerable for three days and three nights, four days and four nights, five days and five nights, six days and six nights, seven days and seven nights. Fellow students, because I have received the precepts laid down by the Venerable, I practice according to the Dharma that the Venerable has said, and in the process of practice, I have opened up wisdom and experienced the realm of liberation, and I will answer the Venerable's questions according to my true understanding and the realm that I have reached in my practice. Students, do not stick to the Dharma, do not worry about and cling to the Dharma, what kind of understanding you have, what kind of liberation state you have reached, just answer the questions raised by others according to the liberation realm you have achieved. The words, vocabulary, and way of saying these can be adjusted and changed according to the person listening to the law or their own actual situation, and they cannot be bound by the words, vocabulary, and way of speaking, as long as their own words can make the person who listens to the law understand the jurisprudence they express, of course, truthfully tell others their true practice experience, the real state of liberation. It is very important to tell others truthfully how you have practiced to achieve these liberation realms and liberation fruits, and you must explain it to others simply and clearly. The quality of the statement is judged by the fact that the person who hears it can understand it. If others can understand what they say about the jurisprudence, that is the best teaching and proclamation. Others can't understand the jurisprudence they say, even if they use gorgeous and beautiful words and words when saying it, they are all very bad and poor statements. With your own true spiritual experience, you take simple and clear words that people can understand as the premise of your own speech. ”

The Bhikkhu Galaro and the monks present said in unison: "His Holiness Sherif, who has thoroughly realized the fruit of liberation, said that His Holiness was like a lion king roaring, which shocked all the other birds and beasts in the forest. When we listened to His Holiness the Shreve, our hearts were shaken and our wisdom was opened, and he said that we should speak according to our true spiritual experience, not limited by words, words, and ways of speaking. It is necessary to use one's own true spiritual experience, and the premise of the person who hears the Dharma can understand what he says as the premise of the Dharma. We thank His Holiness for speaking for us, we understand that being concerned and attached to the Dharma is also a kind of trouble and pain, we also admire the immeasurable merit of the Venerable for us, we will continue to receive the precepts set by the Venerable, and we will continue to practice according to the Buddha's teachings. ”

Pali original scripture

SN.12.32/(2). Kaḷārasuttaṃ

　　 32. Sāvatthiyaṃ viharati. Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca– “moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattoti. Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthāti. Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti?

　　 “Na khvāhaṃ, āvuso, kaṅkhāmī”ti. “Āyatiṃ, panāvuso”ti?

　　 “Na khvāhaṃ, āvuso, vicikicchāmī”ti.

　　 Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca– “āyasmatā, bhante, sāriputtena aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

　　 Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi– ‘satthā taṃ, āvuso sāriputta, āmantetī’”ti “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca– “satthā taṃ, āvuso sāriputta, āmantetī”ti. “Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca– “saccaṃ kira tayā, sāriputta, aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? “Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti. “Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti. “Nanu ahampi bhante, evaṃ vadāmi– ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.

　　 “Sace taṃ, sāriputta, evaṃ puccheyyuṃ– ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā– khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?

　　 “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā– khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti; evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ. Khīṇāmhīti viditvā– khīṇājāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– ‘upādānaṃ panāvuso …pe… sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ– taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘tisso kho imā, āvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, āvuso, tisso vedanā aniccā. Yadaniccaṃ taṃ dukkhanti viditaṃ, yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṃkhittena veyyākaraṇāya– ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti.

　　 “Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ– ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā– khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ– ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

　　 “Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṃkhittena veyyākaraṇāya– ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti. Idamavoca bhagavā. Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.

　　 Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi– “pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi– divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattindivaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya …pe… dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ …pe… tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya …pe… tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ …pe… cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya …pe… cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ …pe… pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya …pe… pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ …pe… cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya …pe… cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ …pe… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

　　 Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca– “āyasmatā, bhante, sāriputtena sīhanādo nadito– pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi tassa mayhaṃ, āvuso, etadahosi– divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi; rattiṃ cepi …pe… rattindivaṃ cepi maṃ bhagavā …pe… dve rattindivāni cepi maṃ bhagavā …pe… tīṇi… cattāri… pañca… cha… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

　　 “Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya …pe… rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya… dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya… tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya… cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya… pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya… cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya… satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti. Dutiyaṃ.