Sāriputtasutta

Aṅguttara Nikāya 3.33

Numbered Discourses 3.33

4. Devadūtavagga

4. Messengers of the Gods

Sāriputtasutta

With Sāriputta

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

“Maybe I’ll teach Dhamma in brief,

vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

maybe in detail,

saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

maybe both in brief and in detail.

aññātāro ca dullabhā”ti.

But it’s hard to find anyone who understands.”

“Etassa, bhagavā, kālo, etassa, sugata, kālo

“Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā saṅkhittenapi dhammaṁ deseyya, vitthārenapi dhammaṁ deseyya, saṅkhittavitthārenapi dhammaṁ deseyya.

Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail.

Bhavissanti dhammassa aññātāro”ti.

There will be those who understand the teaching!”

“Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ:

“So, Sāriputta, you should train like this:

‘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.

‘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.’

Evañhi kho, sāriputta, sikkhitabbaṁ.

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;

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—

ayaṁ vuccati, sāriputta:

they’re called

‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’.

a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe:

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,

‘The giving up of both

domanassāna cūbhayaṁ;

sensual desires and displeasures,

Thinassa ca panūdanaṁ,

the casting aside of dullness,

kukkuccānaṁ nivāraṇaṁ.

and the prevention of remorse;

Upekkhāsatisaṁsuddhaṁ,

pure equanimity and mindfulness,

dhammatakkapurejavaṁ;

preceded by investigation of principles—

Aññāvimokkhaṁ pabrūmi,

this, I declare, is liberation by enlightenment,

avijjāya pabhedanan’”ti.

the smashing of ignorance.’”

Tatiyaṁ.