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an.3.33 Aṅguttara Nikāya (Numbered Discourses)

Sāriputta

Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

“Sāriputta, I can teach the Dhamma briefly; I can teach the Dhamma in detail; I can teach the Dhamma both briefly and in detail. It is those who can understand that are rare.”

“It is the time for this, Blessed One. It is the time for this, Fortunate One. The Blessed One should teach the Dhamma briefly; he should teach the Dhamma in detail; he should teach the Dhamma both briefly and in detail. There will be those who can understand the Dhamma.”

“Therefore, Sāriputta, you should train yourselves thus: (1) ‘There will be no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; (2) there will be no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and (3) we will enter and dwell in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it.’ It is in this way, Sāriputta, that you should train yourselves.

“When, Sāriputta, a bhikkhu has no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; when he has no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and when he enters and dwells in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it, he is called a bhikkhu who has cut off craving, stripped off the fetter, and, by completely breaking through conceit, has made an end of suffering. And it was with reference to this that I said in the Pārāyana, in ‘The Questions of Udaya’:

“The abandoning of both
sensual perceptions and dejection;
the dispelling of dullness,
the warding off of remorse;

“purified equanimity and mindfulness
preceded by reflection on the Dhamma:
this, I say, is emancipation by final knowledge,
the breaking up of ignorance.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

With Sāriputta

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!”
“So, Sāriputta, you should train like this:
‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’
That’s how you should train.
When a mendicant has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more—
they’re called
a mendicant who has cut off craving, untied 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:
‘The giving up of sensual desires
and aversions, both;
the dispelling of dullness,
and the prevention of remorse.
Pure equanimity and mindfulness,
preceded by investigation of principles—
this, I declare, is liberation by enlightenment,
the smashing of ignorance.’”