4. Devadūtavagga — Tripiṭaka Reader

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Aṅguttara Nikāya 3.33

Numbered Discourses 3.33

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4. Devadūtavagga

4. Messengers of the Gods

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Sāriputtasutta

With Sāriputta

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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,

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“saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

“Maybe I’ll teach Dhamma in brief,

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vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

maybe in detail,

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saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ;

maybe both in brief and in detail.

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aññātāro ca dullabhā”ti.

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

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

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

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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.

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Bhavissanti dhammassa aññātāro”ti.

There will be those who understand the teaching!”

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“Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ:

“So, Sāriputta, you should train like this:

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‘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.’

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Evañhi kho, sāriputta, sikkhitabbaṁ.

That’s how you should train.

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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—

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ayaṁ vuccati, sāriputta:

they’re called

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‘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.

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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:

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‘Pahānaṁ kāmasaññānaṁ,

‘The giving up of both

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domanassāna cūbhayaṁ;

sensual desires and displeasures,

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Thinassa ca panūdanaṁ,

the casting aside of dullness,

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kukkuccānaṁ nivāraṇaṁ.

and the prevention of remorse;

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Upekkhāsatisaṁsuddhaṁ,

pure equanimity and mindfulness,

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dhammatakkapurejavaṁ;

preceded by investigation of principles—

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Aññāvimokkhaṁ pabrūmi,

this, I declare, is liberation by enlightenment,

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avijjāya pabhedanan’”ti.

the smashing of ignorance.’”

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Tatiyaṁ.