經號:   
   (SN.12.32 更新)
相應部12相應32經/黑齒經(因緣相應/因緣篇/修多羅)(莊春江譯)
  住在舍衛城。
  那時,剎帝利黑齒比丘去見尊者舍利弗。抵達後,與尊者舍利弗互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,剎帝利黑齒比丘對尊者舍利弗這麼說:
  「舍利弗學友!摩利亞帕辜那比丘放棄學而後還俗了,那位尊者確定沒在這法與律中得到穌息。那麼,尊者舍利弗在這法與律中已達到穌息了嗎?」
  「學友!我沒有困惑。」
  「那,學友!未來呢?」
  「學友!我沒有疑惑。」
  那時,剎帝利黑齒比丘起座去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,剎帝利黑齒比丘對世尊這麼說:
  「大德!尊者舍利弗以完全智記說:『我了知:「出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。」』」
  那時,世尊召喚某位比丘:
  「來!比丘!你以我的名義召喚舍利弗:『舍利弗學友!大師召喚你。』」
  「是的,大德!」那位比丘回答世尊後,就去見尊者舍利弗。抵達後,對尊者舍利弗這麼說:
  「舍利弗學友!大師召喚你。」
  「是的,學友!」尊者舍利弗回答那位比丘後,就去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對尊者舍利弗這麼說:
  「是真的嗎?舍利弗!你以完全智記說:『我了知:「出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。」』」
  「大德!事情不是被這些語詞、這些文句所說。」
  「舍利弗!凡善男子以任何方式記說完全智,所被記說的應該被看作如那樣。」
  「大德!我不也這麼說:『大德!事情不是被這些語詞、這些文句所說。』嗎?」
  「舍利弗!如果你被這麼問:『舍利弗學友!怎樣知、怎樣見完全智的被記說:「我了知:『出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。』呢?」』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『舍利弗學友!怎樣知、怎樣見完全智的被記說:「我了知:『出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。』呢?」』大德!當被這麼問時,我應該這麼回答:『學友!以生之因緣的滅盡,就知道:「當[原因]被滅盡時,[結果]已被滅盡。」知道了「[果]已被滅盡」後,我了知:「出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。」』大德!當被這麼問時,我應該這麼回答。」
  「但,舍利弗!如果你被這麼問:『但,舍利弗學友!生,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『但,舍利弗學友!生,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』大德!當被這麼問時,我應該這麼回答:『學友!生,有是因,有是集,有所生,有是根源。』大德!當被這麼問時,我應該這麼回答。」
  「但,舍利弗!如果你被這麼問:『但,舍利弗學友!有,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『但,舍利弗學友!有,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』大德!當被這麼問時,我應該這麼回答:『學友!有,取是因,取是集,取所生,取是根源。』大德!當被這麼問時,我應該這麼回答。」
  「但,舍利弗!如果你被這麼問:『但,舍利弗學友!取,……(中略)』」
  「但,舍利弗!如果你被這麼問:『但,舍利弗學友!渴愛,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『但,舍利弗學友!渴愛,什麼是其因?什麼是其集?什麼是其生?什麼是其根源?』大德!當被這麼問時,我應該這麼回答:『學友!渴愛,受是因,受是集,受所生,受是根源。』大德!當被這麼問時,我應該這麼回答。」
  「但,舍利弗!如果你被這麼問:『但,舍利弗學友!怎樣知、怎樣見你不在那受上現起歡喜呢?』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『但,舍利弗學友!怎樣知、怎樣見你不在那受上現起歡喜呢?』大德!當被這麼問時,我應該這麼回答:『學友!有這三受,哪三個呢?樂受、苦受、不苦不樂受。學友!這三受是無常的,知道了「凡無常者都是苦的」,就不在那些受上現起歡喜。』大德!當被這麼問時,我應該這麼回答。」
  「舍利弗!好!好!舍利弗!這也是對這義理以簡要解說的法門:『凡任何受都在苦中。』但,舍利弗!如果你被這麼問:『但,舍利弗學友!由怎樣的解脫而完全智被記說:「出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。」呢?』舍利弗!當被這麼問時,你應該怎樣回答呢?」
  「大德!如果我被這麼問:『但,舍利弗學友!由怎樣的解脫而完全智被記說:「出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。」呢?』大德!當被這麼問時,我應該這麼回答:『學友!經由我自身內的解脫,經由一切執取的滅盡,我這樣住於念以便煩惱不流動,而且我不輕蔑自己。』大德!當被這麼問時,我應該這麼回答。」
  「舍利弗!好!好!舍利弗!這也是對這義理以簡要解說的法門:『凡被沙門所說的煩惱,我沒有困惑;它們被我捨斷,我沒有疑惑。』」
  這就是世尊所說,世尊說了這個後,就起座進入住處。
  在那裡,當世尊離去不久,尊者舍利弗召喚比丘們:
  「學友們!世尊所問的第一個問題,我在之前沒經歷過而對之遲鈍,學友們!但當世尊歡喜我第一個問題[的回答],學友們!對它,我這麼想:『如果世尊整個白天以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事整個白天;如果世尊一整夜以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事一整夜;如果世尊整天整夜以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事整天整夜;如果世尊兩天兩夜……(中略);如果世尊三天三夜……(中略);如果世尊四天四夜……(中略);如果世尊五天五夜……(中略);如果世尊六天六夜……(中略);如果世尊七天七夜以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事七天七夜。』」
  那時,剎帝利黑齒比丘起座去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,剎帝利黑齒比丘對世尊這麼說:
  「大德!尊者舍利弗作獅子吼:『學友們!世尊所問的第一個問題,我在之前沒經歷過而對之遲鈍,學友們!但當世尊歡喜我第一個問題[的回答],學友們!對它,我這麼想:「如果世尊整個白天以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事整個白天;如果世尊一整夜……(中略);如果世尊整天整夜……(中略);如果世尊兩天兩夜……(中略);三……四……五……六……如果世尊七天七夜以各種語詞、各種法門問我這件事,我應該能以各種語詞、各種法門回答世尊這件事七天七夜。」』」
  「比丘們!因為舍利弗已善通達那法界,以該法界已善通達的狀態,如果我整個白天以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事整個白天;如果我一整夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事一整夜;如果我整天整夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事整天整夜;如果我兩天兩夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事兩天兩夜;如果我三天三夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事三天三夜;如果我四天四夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事四天四夜;如果我五天五夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事五天五夜;如果我六天六夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事六天六夜;如果我七天七夜以各種語詞、各種法門問舍利弗這件事,舍利弗應該也能以各種語詞、各種法門回答我這件事七天七夜。」
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.
漢巴經文比對(莊春江作):
  「我自於內背而不向(MA.23)」,南傳作「經由我自身內的解脫」(ajjhattaṃ vimokkhā khvāhaṃ),菩提比丘長老英譯為「經由一個內在的釋放」(through an internal deliverance)。按:《顯揚真義》說,掌握自身內的行(ajjhattasaṅkhāre)後,阿羅漢境界被達到。另參看《清淨道論》〈21.行道智見清淨解說〉中的行捨智段。「背而不向;背不向」可能是「背捨」的另譯,也就是南傳經文的「解脫」(vimokkhā),因為「八解脫」(aṭṭha vimokkhā)另譯為「八背捨」。又,《阿毘曇心論》:「解脫者,八解脫:未除色想不淨思惟一,除色想不淨思惟二,淨思惟三,四無色及滅盡定,境界背不向故說解脫。」