Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus thus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño, bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
“Bhikkhus, |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| is |wise::astute, intelligent, learned, skilled [paṇḍita]|; Sāriputta is |of great wisdom::very wise, extremely intelligent [mahāpañña]|. Bhikkhus, Sāriputta has widespread wisdom; Sāriputta has |joyful wisdom::playful understanding, intelligent sense of humor; lit. laughing wisdom [hāsapañña]|; Sāriputta has swift wisdom; Sāriputta has piercing wisdom; Sāriputta has penetrative wisdom. For half a month, bhikkhus, Sāriputta cultivated insight through |sequential discernment of mental states::distinctly seeing into phenomena in a successive manner [anupadadhammavipassanā]|. This is how Sāriputta cultivated insight through sequential discernment of mental states.
Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
Here, bhikkhus, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, Sāriputta entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. The states within the first jhāna are reflection, examination, uplifting joy, pleasure, and unification of mind; |contact::sense impingement, raw experience, touch [phassa]|, |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intention::volition, will; the active mental force that organizes and directs associated mental states toward an object. [cetanā]|, |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]|, |desire::intention, wish, impulse, interest [chanda]|, |resolution::conviction, decision; the firm settling of the mind upon a specific object [adhimokkha]|, |energy::willpower, determination [vīriya]|, |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]|, |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkha]|, and |attention::observation, noticing, focusing, bringing-to-mind [manasikāra]|. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they |vanish::disappear; lit. goes back away [paṭiveti]|.’ Regarding those states, he abided unattracted, without repulsion, |disengaged::detached, independent [anissita]|, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an |escape::way out, remedy [nissaraṇa]| beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, with the settling of reflection and examination, Sāriputta entered and dwelled in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|.
Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the second jhāna are internal tranquility, uplifting joy, pleasure, and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, he dwelled |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He entered and dwelled in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’
Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro— tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the third jhāna are pleasure, mindfulness, |clear awareness::attentiveness, clear and full comprehension [sampajañña]|, and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, bhikkhus, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, Sāriputta entered and dwelled in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a feeling which is neither painful nor pleasant.
Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the fourth jhāna are equanimity, neither painful nor pleasant feeling, |absence of enjoyment::disinclination; lit. not bending towards [anābhoga]| due to tranquility, |purity of mindfulness::pure awareness [satipārisuddhi]|, and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, bhikkhus, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ Sāriputta entered and dwelled in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|.
Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the base of boundless space are the perception of the base of boundless space and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, bhikkhus, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ Sāriputta entered and dwelled in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|.
Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the base of boundless consciousness are the perception of the base of boundless consciousness and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, bhikkhus, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ Sāriputta entered and dwelled in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|.
Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
The states within the base of nothingness are the perception of the base of nothingness and mental unification; contact, feeling, perception, intention, mind, desire, resolution, energy, mindfulness, equanimity, and attention. These states were sequentially discerned by him as they occurred. These states arose known to him, remained known to him, and passed away known to him. He understood: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, bhikkhus, with the complete surpassing of the base of nothingness, Sāriputta entered and dwelled in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|.
So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.
He emerged from that |attainment::meditation attainment, committing of [samāpatti]| mindful. Having emerged mindful from that attainment, he contemplated the states that had passed, ceased, and changed thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and by practicing it often, he confirmed that there is.
Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, Sāriputta entered and dwelled in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|. And having seen with wisdom, his |mental defilements::mental outflows, discharges, taints [āsava]| were completely exhausted.
So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā natthi tvevassa hoti.
He emerged from that attainment mindful. Having emerged mindful from that attainment, he contemplated the states that had passed, ceased, and changed thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, without repulsion, disengaged, not bound, freed, disentangled, with a mind rid of barriers. He understood: ‘There is no escape beyond,’ and by practicing it often, he confirmed that there is none.
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.
If, bhikkhus, speaking rightly, one were to say of anyone: ‘He has attained mastery and perfection in noble |virtue::moral conduct, ethical behavior [sīla]|, attained mastery and perfection in noble |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attained mastery and perfection in noble |wisdom::distinctive knowledge, discernment [paññā]|, attained mastery and perfection in noble |liberation::release, deliverance, freedom, emancipation [vimutti]|,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He has attained mastery and perfection in noble virtue, attained mastery and perfection in noble collectedness, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble liberation.’
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.
If, bhikkhus, speaking rightly, one were to say of anyone: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |created by the Dhamma::fashioned by the Dhamma [dhammanimmita]|, |inheritor of the Dhamma::spiritual heir [dhammadāyāda]|, not an inheritor of material things,’ it is of Sāriputta indeed that one speaking rightly would say: ‘He is the Blessed One’s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, an inheritor of the Dhamma, not an inheritor of material things.’
Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī”ti.
Bhikkhus, the |unsurpassed::highest, incomparable [anuttara]| wheel of the Dhamma set into motion by the Tathāgata is kept rolling rightly by Sāriputta.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.