Theravadan

Other Translations: Deutsch , ру́сский язы́к

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.33 Numbered Discourses 3.33Numbered Discourses 3.33

4. Devadūtavagga 4. Messengers of the Gods 4. Messengers of the Gods

Sāriputtasutta To Ven. Sāriputta With Sāriputta

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, 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; “Sāriputta, I could teach the Dhamma in brief, “Maybe I’ll teach Dhamma in brief,

vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; I could teach the Dhamma in detail, maybe in detail,

saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; I could teach the Dhamma in brief & in detail, maybe both in brief and in detail.

aññātāro ca dullabhā”ti. but those who would understand the Dhamma are hard to find.” But it’s hard to find anyone who understands.”

“Etassa, bhagavā, kālo, etassa, sugata, kālo “This is the time, Blessed One, this is the time, One Well Gone, “Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā saṅkhittenapi dhammaṁ deseyya, vitthārenapi dhammaṁ deseyya, saṅkhittavitthārenapi dhammaṁ deseyya. that the Blessed One should teach the Dhamma in brief, should teach the Dhamma in detail, should teach the Dhamma in brief & in detail. 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 would understand.” There will be those who understand the teaching!”

“Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: “Then, Sāriputta, you should train yourselves: “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 will be no I-making or mine-making conceit-obsession with regard to this conscious body. There will be no I-making or mine-making conceit-obsession with regard to all external themes [topics of concentration]. We will enter & remain in the awareness-release & discernment-release where there is no I-making or my-making conceit-obsession for one entering & remaining in it.’ ‘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 yourselves. 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 there is in a monk no I-making or my-making conceit-obsession with regard to this conscious body, no I-making or my-making conceit-obsession with regard to all external themes, and when he enters & remains in the awareness-release & discernment-release where there is no I-making or my-making conceit-obsession for one entering & remaining in it, 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: he is called they’re called

‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’. a monk who has cut through craving, has ripped off the fetter, and—from rightly breaking through conceit—has put an end to suffering & stress. 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 it was in reference to this that I said, in Udaka’s Questions in the Pārāyana [Sn 5:13]: 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 abandoning ‘The giving up of both

domanassāna cūbhayaṁ; both of sensual desires, & of unhappiness, sensual desires and displeasures,

Thinassa ca panūdanaṁ, the dispelling of sloth, the casting aside of dullness,

kukkuccānaṁ nivāraṇaṁ. the warding off of anxieties, and the prevention of remorse;

Upekkhāsatisaṁsuddhaṁ, equanimity-&-mindfulness purified, pure equanimity and mindfulness,

dhammatakkapurejavaṁ; with inspection of mental qualities swift in the forefront: preceded by investigation of principles—

Aññāvimokkhaṁ pabrūmi, That I call the gnosis of emancipation, this, I declare, is liberation by enlightenment,

avijjāya pabhedanan’”ti. the breaking open of ignorance.” the smashing of ignorance.’”

Tatiyaṁ.

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