SN12:32 The Kaḷara
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Then the bhikkhu Kaḷara the Khattiya approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta: "Friend Sāriputta, the bhikkhu Moḷiyaphagguna has abandoned the training and returned to the lower life." [n.93] The bhikkhu Kaḷara the Khattiya is met only here. Moḷiyaphagguna appears in SN12.12; see n. 21. "Returned to the lower life" (hīnāyāvatto) means that he reverted to the state of a layman. Spk and Spk-pṭ together help to illuminate this cryptic exchange thus: "He did not find solace (assāsa)" means that he had not attained the three (lower) paths; for if he had attained them he would not have reverted to the lower life since then he would not have been tempted by sensual pleasures (his reason for disrobing). Sāriputta says "I have no perplexity" (na kaṅkhāmī) about having attained solace since his support is the knowledge of a disciple's perfection (savakaparamiñāṇa). "As to the future" (āyatiṁ) refers to future rebirth; the question is an indirect way of asking if he has attained arahantship.
"Then surely that venerable did not find solace in this Dhamma and Discipline."
2"Well then, has the Venerable Sāriputta attained solace in this Dhamma and Discipline?"
3"I have no perplexity, friend."
"But as to the future, friend?"
4"I have no doubt, friend."
5Then the bhikkhu Kaḷara the Khattiya rose from his seat and approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, sn.ii.51 and said to him: "Venerable sir, the Venerable Sāriputta 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.’" [n.94] Spk remarks that Sāriputta did not declare final knowledge in such words, but the elder Kaḷara Khattiya had ascribed this statement to him because he was happy and pleased. Final knowledge (aññā) is arahantship.
6Then the Blessed One addressed a certain bhikkhu thus: "Come, bhikkhu, tell Sāriputta in my name that the Teacher calls him."
"Yes, venerable sir," that bhikkhu replied, and he went to the Venerable Sāriputta and told him: "The Teacher calls you, friend Sāriputta."
"Yes, friend," the Venerable Sāriputta replied, and he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Is it true, Sāriputta, 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 the matter in those terms and phrases."
"In whatever way, Sāriputta, a clansman declares final knowledge, what he has declared should be understood as such."
"Venerable sir, didn’t I too speak thus: ‘Venerable sir, I did not state the matter in those terms and phrases’?"
7"If, Sāriputta, they were to ask you: [n.95] Spk: The Blessed One asked him this question to get him to declare final knowledge, thinking: "He will not declare final knowledge of his own accord, but he will do so when answering my question." ‘Friend Sāriputta, how have you known, how have you seen, 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’—being asked thus, how would you answer?"
8"If they were to ask me this, venerable sir, sn.ii.52 I would answer thus: ‘With the destruction of the source from which birth originates, I have understood: "When the cause is destroyed, the effect is destroyed." Having understood this, 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, venerable sir, I would answer in such a way."
[n.96] Spk: Here too (as in SN12.31) the elder was puzzled not by the question but by the Buddha’s intention; he was unsure how the Teacher wanted him to declare arahantship. But he started to speak in terms of conditionality, which was what the Teacher wanted. When he realized that he had grasped the Teacher's intention, the answer appeared to him with a hundred and a thousand methods.
I have translated the first part of Sāriputta's reply in accordance with the gloss of Spk thus: "With the destruction of the specific condition for birth, I have understood, ‘As the condition for birth is destroyed, the effect, namely birth, is destroyed.’"
9"But, Sāriputta, if they were to ask you: ‘But, friend Sāriputta, what is the source of birth, what is its origin, from what is it born and produced?’—being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: ‘Birth, friends, has existence has its source, existence as its origin; it is born and produced from existence.’ Being asked thus, venerable sir, I would answer in such a way."
10"But, Sāriputta, if they were to ask you: ‘But, friend Sāriputta, what is the source of existence … ?’—being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: ‘Existence, friends, has clinging as its source … .’"
11"But, Sāriputta, if they were to ask you: ‘But, friend Sāriputta, what is the source of clinging … ?
What is the source of craving, what is its origin, from what is it born and produced?’—being asked thus, how would you answer?" sn.ii.53
"If they were to ask me this, venerable sir, I would answer thus: ‘Craving, friends, has feeling as its source, feeling as its origin; it is born and produced from feeling.’ Being asked thus, venerable sir, I would answer in such a way."
12"But, Sāriputta, if they were to ask you: ‘Friend Sāriputta, how have you known, how have you seen, that delight in feelings no longer remains present in you?’—being asked thus, how would you answer?"
[n.97] Spk: The Buddha asks this to get Sāriputta to roar a lion's roar in his own proper domain. For Sāriputta attained the knowledge of a disciple's perfection after he had discerned the three feelings while the Buddha taught the wanderer Dighanakha "The Discourse on the Discernment of Feelings" and this became his own domain (savisaya).
Spk refers here to the Dighanakha Sutta (MN No. 74; see esp. MN I 500,9–501,6), and seems to be using "Vedanapariggaha Sutta" as an alternative title for that text. Ee (S II 53,8–9, 12) should be amended to read vedanasu nandi.
"If they were to ask me this, venerable sir, I would answer thus: ‘Friends, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings, friends, are impermanent; whatever is impermanent is suffering. When this was understood, delight in feelings no longer remained present in me.’ Being asked thus, venerable sir, I would answer in such a way."
13"Good, good, Sāriputta! This is another method of explaining in brief that same point: ‘Whatever is felt is included within suffering. ’ [n.98] Yaṁ kiñci vedayitaṁ taṁ dukkhasmiṁ. See SN36.11 (IV 216,20–217,3).
14But, Sāriputta, if they were to ask you: ‘Friend Sāriputta, through 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"?’—being asked thus, how would you answer?"
"If they were to ask me this, venerable sir, I would answer thus: sn.ii.54 ‘Friends, through an internal deliverance, through 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.’ Being asked thus, venerable sir, I would answer in such a way."
[n.99] Spk: Internal deliverance (ajjhattaṁ vimokkho): he attained arahantship while comprehending the internal formations. Spk refers here to a fourfold distinction in how the path emerges, found also at Vism 661–62 (Ppn 21:84–85).
Spk: The taints do not flow within me (āsavā nānussavanti): The three taints, the taint of sensuality, etc., do not flow through the six sense doors towards the six sense objects, i.e., they do not arise in me. And I do not despise myself (attānañ ca nāvajānāmi): by this the abandoning of self-contempt (omāna) is indicated. C.Rh.D, at KS 2:40, has misunderstood this expression, rendering it "and I admit no (immutable) soul."
15"Good, good, Sāriputta! This is another method of explaining in brief that same point: ‘I have no perplexity in regard to 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.
16Then, soon after the Blessed One had departed, the Venerable Sāriputta addressed the bhikkhus thus:
"Friends, the first question that the Blessed One asked me had not been previously considered by me:
[n.100] Pubbe appaṭisaṁviditaṁ. Spk: "I had not previously known or understood, ‘He will ask me this.’ His hesitancy was for the purpose of finding out the Teacher's intention."
The past participle appaṭisaṁvidita suggests the Skt noun pratisaṁvid, counterpart of Pali paṭisambhidā, the analytical knowledges in which Sāriputta excelled.
thus I hesitated over it. But when the Blessed One approved of my answer, it occurred to me: ‘If the Blessed One were to question me about this matter with various terms and with various methods for a whole day, for a whole day I would be able to answer him with various terms and with various methods.
If he were to question me about this matter with various terms and with various methods for a whole night, for a day and night, sn.ii.55 for two days and nights, for three, four, five, six, or seven days and nights—for seven days and nights I would be able to answer him with various terms and with various methods.’"
17Then the bhikkhu Kaḷara the Khattiya rose from his seat and approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him: "Venerable sir, the Venerable Sāriputta has roared his lion's roar thus: ‘Friends, the first question that the Blessed One asked me had not been previously considered by me: thus I hesitated over it.
But when the Blessed One approved of my answer, it occurred to me: "If the Blessed One were to question me about this matter with various terms and with various methods for a whole day, for a whole day I would be able to answer him with various terms and with various methods.
If the Blessed One were to question me about this matter with various terms and with various methods for up to seven days and nights, sn.ii.56 for up to seven days and nights I would be able to answer him with various terms and with various methods."’"
18"Bhikkhu, the Venerable Sāriputta has thoroughly penetrated that element of the Dhamma by the thorough penetration of which, if I were to question him about that matter with various terms and with various methods for a whole day, for a whole day he would be able to answer me with various terms and with various methods.
If I were to question him about that matter with various terms and with various methods for up to seven days and nights, for up to seven days and nights he would be able to answer me with various terms and with various methods." [n.101] Spk: That element of the Dhamma (sā dhammadhātu): Here, "element of the Dhamma" is the knowledge of a disciple's perfection, which is capable of seeing the principle of conditionality without obscuration (paccayākārassa vivaṭabhāvadassanasamatthaṁ sāvakapāramīñāṇaṁ).
1Sāvatthiyaṁ vihārati. 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.
"Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā"ti.
2"Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto"ti?
3"Na khvāhaṁ, āvuso, kaṅkhāmī"ti. "Āyatiṁ, panāvuso"ti?
4"Na khvāhaṁ, āvuso, vicikicchāmī"ti.
5Atha 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.
6Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: ‘satthā taṁ, āvuso sāriputta, āmantetī’"ti.
"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: "satthā taṁ, āvuso sāriputta, āmantetī"ti.
"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?
"Na kho, bhante, etehi padehi etehi byañjanehi attho vutto"ti.
"Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban"ti.
"Nanu ahampi, bhante, evaṁ vadāmi: ‘Na kho, bhante, etehi padehi etehi byañjanehi attho vutto’"ti.
7"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?
8"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.
9"Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī"ti?
"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.
10"Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī"ti?
"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.
11"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?
"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.
12"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?
"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.
13"Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: ‘Yaṁ kiñci vedayitaṁ taṁ dukkhasmin’"ti.
14"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?
"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 vihārantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan"ti.
15"Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya – ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī"ti.
Idamavoca bhagavā. Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.
16Tatra 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. Rattindivaṁ 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.
17Atha 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.
18"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.
Dutiyaṁ.