Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta then said this:
“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.
“A half-month after my full ordination, friends, I personally realized the |analytical knowledge of meaning::penetrative understanding of the true significance of things, understanding of the implications of different teachings, the results of a practice, of the ultimate aim that a teaching is pointing to [atthapaṭisambhidā]|—both in |its essence::at its core, i.e. understanding the substance of what a thing or a teaching is pointing to [odhiso]| and its |detailed expression::accurately understanding [as it is] phrased verbally [byañjanaso]|. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I [will resolve it] with my answer. Our teacher, who is masterful in the teachings, is present.
Addhamāsūpasampannena 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.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of the Dhamma::penetrative understanding of the natural conditions, discriminative understanding of the teachings [dhammapaṭisambhidā]|—both in its essence and its detailed expression. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.
Addhamāsūpasampannena 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.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of linguistic expression::discriminative understanding of language structure, an expertise in words, nomenclature, and communication [niruttipaṭisambhidā]|—both in its essential principles and grammatical particulars. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.
Addhamāsūpasampannena 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.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of eloquence::mastery of presentation, an ability to spontaneously and appropriately apply knowledge in teaching or answering questions [paṭibhānapaṭisambhidā]|—both in its essential framework and precise articulation. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.”
Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”
“Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta then said this:
“A half-month after my full ordination, friends, I personally realized the |analytical knowledge of meaning::penetrative understanding of the true significance of things, understanding of the implications of different teachings, the results of a practice, of the ultimate aim that a teaching is pointing to [atthapaṭisambhidā]|—both in |its essence::at its core, i.e. understanding the substance of what a thing or a teaching is pointing to [odhiso]| and its |detailed expression::accurately understanding [as it is] phrased verbally [byañjanaso]|. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I [will resolve it] with my answer. Our teacher, who is masterful in the teachings, is present.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of the Dhamma::penetrative understanding of the natural conditions, discriminative understanding of the teachings [dhammapaṭisambhidā]|—both in its essence and its detailed expression. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of linguistic expression::discriminative understanding of language structure, an expertise in words, nomenclature, and communication [niruttipaṭisambhidā]|—both in its essential principles and grammatical particulars. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.
A half-month after my full ordination, friends, I personally realized the |analytical knowledge of eloquence::mastery of presentation, an ability to spontaneously and appropriately apply knowledge in teaching or answering questions [paṭibhānapaṭisambhidā]|—both in its essential framework and precise articulation. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.”
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“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.
Addhamāsūpasampannena 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.
Addhamāsūpasampannena 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.
Addhamāsūpasampannena 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.