[472] Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As the Venerable Sāriputta was sitting to one side, the Blessed One said this to him: "Sāriputta, I might teach the Dhamma in brief; I might also teach the Dhamma in detail; I might also teach the Dhamma both in brief and in detail — but those who can understand the Dhamma are hard to find."
"This is the time for it, Blessed One; this is the time for it, Well-Farer (Sugata) — that the Blessed One should teach the Dhamma in brief, teach the Dhamma in detail, and teach the Dhamma both in brief and in detail. There will be those who understand the Dhamma."
"Therefore, Sāriputta, you should train thus: 'In this body together with its consciousness there shall be no I-making (ahaṅkāra), mine-making (mamaṅkāra), or latent tendency to conceit (mānānusaya); and with regard to all external signs (nimitta) there shall be no I-making, mine-making, or latent tendency to conceit; and that liberation of mind (cetovimutti), that liberation through wisdom (paññāvimutti), dwelling in which one has attained there are no I-making, mine-making, or latent tendencies to conceit — that liberation of mind, that liberation through wisdom, we will enter upon and dwell in.' Thus indeed, Sāriputta, should you train.
When, Sāriputta, for a bhikkhu there are no I-making, mine-making, or latent tendencies to conceit with regard to this body together with its consciousness; and there are no I-making, mine-making, or latent tendencies to conceit with regard to all external signs; and he enters upon and dwells in that liberation of mind, that liberation through wisdom, dwelling in which one has attained there are no I-making, mine-making, or latent tendencies to conceit — this bhikkhu, Sāriputta, is called one who has cut off craving (taṇhā), stripped away the fetter, and, by the complete breaking-through of conceit, made an end of suffering (dukkha). And it was with reference to this, Sāriputta, that I spoke in the Pārāyana, in the Question of Udaya:
'The abandoning of sensual perceptions
and of grief — both of these;
the dispelling of dullness,
the warding off of remorse;
purified by equanimity and mindfulness,
preceded by thought upon dhammas —
this I declare to be liberation through final knowledge (aññāvimokkha),
the breaking apart of ignorance.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.