From That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, translated by Thanissaro Bhikkhu.

Then Ven. Assaji, arising early in the morning, taking his robe and bowl, entered Rajagaha for alms: Gracious in the way he approached and departed, looked forward and behind, drew in and stretched out his arm; his eyes downcast, his every movement consummate. Sariputta the wanderer saw Ven. Assaji going for alms in Rajagaha: gracious... his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: "Surely, of those in this world who are arahants or have entered the path to arahantship, this is one. What if I were to approach him and question him: 'On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?'"

But then the thought occurred to Sariputta the wanderer: "This is the wrong time to question him. He is going for alms in the town. What if I were to follow behind this monk who has found the path for those who seek it?"

Then Ven. Assaji, having gone for alms in Rajagaha, left, taking the alms he had received. Sariputta the wanderer approached him and, on arrival, having exchanged friendly greetings and engaged in polite conversation, stood to one side. As he stood there he said, "Your faculties are bright, my friend, your complexion pure and clear. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?"

"There is, my friend, the Great Contemplative, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of that Blessed One. That Blessed One is my teacher. It is in that Blessed One's Dhamma that I delight."

"But what is your teacher's teaching? What does he proclaim?''

"I am new, my friend, not long gone forth, only recently come to this doctrine and discipline. I cannot explain the doctrine in detail, but I can give you the gist in brief."

Then Sariputta the wanderer spoke thus to the Ven. Assaji:

Speak a little or a lot,
    but tell me just the gist.
The gist is what I want.
    What use is a lot of rhetoric?

Whatever phenomena arise from cause:
        their cause
        and their cessation.
Such is the teaching of the Tathagata,
    the Great Contemplative.

Even if just this is the Dhamma,
you have penetrated
    to the Sorrowless (asoka) State
    unseen, overlooked (by us)
for many myriads of aeons.

"Yes, my friend, I have attained the Deathless. "

"But how, friend, did you attain the Deathless?"

"Just now, friend, I saw Ven. Assaji going for alms in Rajagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out his arm; his eyes downcast, his every movement consummate. On seeing him, the thought occurred to me: 'Surely, of those in this world who are arahants or have entered the path to arahantship, this is one. What if I were to approach him and question him: "On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?"'

"But then the thought occurred to me: 'This is the wrong time to question him. He is going for alms in the town. What if I were to follow behind this monk who has found the path for those who seek it?'

"Then Ven. Assaji, having gone for alms in Rajagaha, left, taking the alms he had received. I approached him and, on arrival, having exchanged friendly greetings and engaged in polite conversation, stood to one side. As I stood there I said, 'Your faculties are bright, my friend, your complexion pure and clear. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?'

"'There is, my friend, the Great Contemplative, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of that Blessed One. That Blessed One is my teacher. It is in that Blessed One's Dhamma that I delight.'

"'But what is your teacher's teaching? What does he proclaim?'

"'I am new, my friend, not long gone forth, only recently come to this doctrine and discipline. I cannot explain the doctrine to you in detail, but I can give you the gist in brief.'

"'Speak a little or a lot,
    but tell me just the gist.
The gist is what I want.
    What use is a lot of rhetoric?'

"'Whatever phenomena arise from cause:
        their cause
        and their cessation.
Such is the teaching of the Tathagata,
    the Great Contemplative.'"

Even if just this is the Dhamma,
you have penetrated
    to the Sorrowless (asoka) State
    unseen, overlooked (by us)
for many myriads of aeons.