Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “Maybe I’ll teach Dhamma in brief, “saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; maybe in detail, vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; maybe both in brief and in detail. saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; But it’s hard to find anyone who understands.” aññātāro ca dullabhā”ti.

“Now is the time, Blessed One! Now is the time, Holy One! “Etassa, bhagavā, kālo, etassa, sugata, kālo Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. yaṁ bhagavā saṅkhittenapi dhammaṁ deseyya, vitthārenapi dhammaṁ deseyya, saṅkhittavitthārenapi dhammaṁ deseyya. There will be those who understand the teaching!” Bhavissanti dhammassa aññātāro”ti.

“So, Sāriputta, you should train like this: “Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘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 for all external stimuli; 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.’ ‘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. That’s how you should train. Evañhi kho, sāriputta, sikkhitabbaṁ.

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 for all external stimuli; 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—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; they’re called ayaṁ vuccati, sāriputta: a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’.

And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said: Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe:

‘The giving up of both ‘Pahānaṁ kāmasaññānaṁ, sensual desires and displeasures, domanassāna cūbhayaṁ; the casting aside of dullness, Thinassa ca panūdanaṁ, and the prevention of remorse; kukkuccānaṁ nivāraṇaṁ.

pure equanimity and mindfulness, Upekkhāsatisaṁsuddhaṁ, preceded by investigation of principles—dhammatakkapurejavaṁ; this, I declare, is liberation by enlightenment, Aññāvimokkhaṁ pabrūmi, the smashing of ignorance.’” avijjāya pabhedanan’”ti.

Tatiyaṁ.