1There the Venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Sāriputta said this:

2(1) "A half-month, friends, after my full ordination I realized the analytical knowledge of meaning by way of its divisions and formulation. [n.875] Odhiso vyañjanaso. Mp glosses these two words respectively with kāraṇaso akkharaso, "by way of reasons or cases, by way of the letter." The meaning is not entirely clear to me and Mp-ṭ does not elaborate. The paṭisambhidās are explained at Vism 440–43, Ppn 14.21–31, on the basis of Vibh 292–94 Be §§718–24, which analyzes them from several angles. Briefly: Knowledge of meaning is analytical knowledge of meaning (atthapaṭisambhidā); knowledge of Dhamma is analytical knowledge of Dhamma (dhammapaṭisambhidā); knowledge of how to express and articulate the Dhamma is analytical knowledge of language (niruttipaṭisambhidā); and knowledge about knowledges is analytical knowledge of discernment (paṭibhānapaṭisambhidā). This last analytical knowledge seems to refer to the ability to spontaneously apply the other three types of knowledge to clearly communicate the Dhamma. From a more philosophical perspective, attha is considered the result of a cause (hetuphala) and dhamma a cause (hetu) producing an effect. Therefore the analytical knowledge of meaning is correlated with knowledge of the first and third noble truths, analytical knowledge of Dhamma with knowledge of the second and fourth noble truths. Analytical knowledge of meaning is knowledge of each factor of dependent origination in its role as an effect arisen from a condition, and analytical knowledge of Dhamma is knowledge of the same factor in its role as a condition giving rise to an effect. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [n.876] Ee's pakāsemi, as the third verb, is not in Ce or Be. Pakāseti is also absent in the same sequence of verbs at AN3.136, I 286,9–10, also in Ee. Let anyone who is perplexed or uncertain approach me with a question; I will satisfy him with my answer. [n.877] The text is cryptic here and may have become garbled in the course of transmission. Mp supplies a verb to the first part of the sentence, upagacchatu, which I include and translate in brackets. Mp fills out ahaṁ veyyākaraṇena with ahamassa pañhakathanena cittaṁ ārādhessāmi "I will satisfy his mind by answering the question". I have also added this in brackets. Our teacher, who is highly skilled in our teachings, is present. [n.878] Mp: "‘Our teacher, who is highly skilled in these things that have been attained by us, is present. If I had not realized the analytical knowledge of meaning, he would dismiss me, telling me to first realize it.’ Even while sitting in front of the teacher, he roars a lion's roar."

3(2) "A half-month after my full ordination I realized the analytical knowledge of the Dhamma by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. Let anyone who is perplexed or uncertain approach me with a question; I will satisfy him with my answer. Our teacher, who is highly skilled in our teachings, is present.

4(3) "A half-month after my full ordination I realized the analytical knowledge of language by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. Let anyone who is perplexed or uncertain approach me with a question; I will satisfy him with my answer. Our teacher, who is highly skilled in our teachings, is present.

5(4) "A half-month after my full ordination I realized the analytical knowledge of discernment by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. Let anyone who is perplexed or uncertain approach me with a question; I will satisfy him with my answer. Our teacher, who is highly skilled in our teachings, is present."

1Tatra kho āyasmā sāriputto bhikkhū āmantesi: "āvuso bhikkhave"ti.

"Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

2"Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

3Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

4Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

5Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo"ti.

Dutiyaṁ.