Sāriputtasutta

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; aññātāro ca dullabhā”ti. “Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā saṅkhittenapi dhammaṁ deseyya, vitthārenapi dhammaṁ deseyya, saṅkhittavitthārenapi dhammaṁ deseyya. Bhavissanti dhammassa aññātāro”ti.

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Maybe I’ll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it’s hard to find anyone who understands.” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!”

“Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharissāmā’ti. Evañhi kho, sāriputta, sikkhitabbaṁ.

“So, Sāriputta, you should train like this: ‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’ That’s how you should train.

Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati; ayaṁ vuccati, sāriputta: ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’. Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe:

When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more— they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said:

‘Pahānaṁ kāmasaññānaṁ, domanassāna cūbhayaṁ; Thinassa ca panūdanaṁ, kukkuccānaṁ nivāraṇaṁ.

‘The giving up of both sensual desires and displeasures, the casting aside of dullness, and the prevention of remorse;

Upekkhāsatisaṁsuddhaṁ, dhammatakkapurejavaṁ; Aññāvimokkhaṁ pabrūmi, avijjāya pabhedanan’”ti. Tatiyaṁ.

pure equanimity and mindfulness, preceded by investigation of principles— this, I declare, is liberation by enlightenment, the smashing of ignorance.’”