Majjhima Nikāya 111 Anupadasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Anupadasutta

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the disciples:

Disciples.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Venerable Sir, those disciples replied to the Blessed One.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

The Blessed One said: Disciples, Sāriputta is wise;

Bhagavā etadavoca: “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.

Disciples, Sāriputta has great wisdom;

Disciples, Sāriputta has wide wisdom;

Disciples, Sāriputta has joyous wisdom;

Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

Disciples, Sāriputta has quick wisdom;

Disciples, Sāriputta has sharp wisdom;

Disciples, Sāriputta has penetrating wisdom;

Herein lies Sāriputta's perception of the arising and passing away of phenomena.

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.

Here Sāriputta, having secluded himself from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with joy and pleasure born of seclusion.

And the phenomena present in the first jhāna: the directed attention, sustained attention, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are known by him one after another as they occur.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knows these phenomena as they arise, as they remain, and as they disappear.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He knows thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

He knows There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

Again Sāriputta, with the stilling of directed and sustained attention, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without directed and sustained attention, and has joy and pleasure born of concentration.

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.

And the phenomena present in the second jhāna: internal confidence, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are known by him one after another as they occur.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knows these phenomena as they arise, as they remain, and as they disappear.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He knows thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

He knows There is an escape beyond this, and with the cultivation of that attainment, he confirms 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.

Again Sāriputta, with the fading away of joy, dwells in equanimity, mindful and fully aware, feeling pleasure with the body, he enters and dwells in the third jhāna, of which the noble ones declare, He has a pleasant abiding who has equanimity and is mindful.

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.

And the phenomena present in the third jhāna: pleasure, mindfulness, full awareness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are known by him one after another as they occur. He knows these phenomena as they arise, as they remain, and as they disappear.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He knows thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

He knows There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Again Sāriputta, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

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.

And the phenomena present in the fourth jhāna: equanimity, neither-painful-nor-pleasant feeling, mental tranquility, purity of mindfulness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are known by him one after another as they occur.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

He knows these phenomena as they arise, as they remain, and as they disappear.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He knows thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.

So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

He knows There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.

Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

Again Sāriputta, by completely surmounting the perception of form, with the disappearance of the perception of sensory reaction, not attending to the perception of diversity, thinking Infinite is space, enters and dwells in the realm of infinite space.

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.

And the phenomena present in the realm of infinite space: the perception of the realm of infinite space and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are known by him one after another as they occur.

Thus they occur. Those phenomena arise known, remain known, and cease known.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He thus knows: Thus, these phenomena, not having been, come into being; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

So ‘atthi uttari nissaraṇan’ti pajānāti.

He knows: There is something further beyond this.

Tabbahulīkārā atthitvevassa hoti.

There is much to be done for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

Again Sariputta, having completely surpassed the realm of infinite space, enters and dwells in the realm of infinite consciousness, perceiving infinite consciousness.

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.

The phenomena in the realm of infinite consciousness: perception of the realm of infinite consciousness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him. Those phenomena arise known, remain known, and cease known.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He thus knows: Thus, these phenomena, not having been, come into being; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

So ‘atthi uttari nissaraṇan’ti pajānāti.

He knows: There is something further beyond this.

Tabbahulīkārā atthitvevassa hoti.

There is much to be done for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

Again Sariputta, having completely surpassed the realm of infinite consciousness, enters and dwells in the realm of nothingness, perceiving there is nothing.

Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.

The phenomena in the realm of nothingness: perception of the realm of nothingness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

Those phenomena arise known, remain known, and cease known.

So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

He thus knows: Thus, these phenomena, not having been, come into being; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

So ‘atthi uttari nissaraṇan’ti pajānāti.

He knows: There is something further beyond this.

Tabbahulīkārā atthitvevassa hoti.

There is much to be done for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

Again Sariputta, having completely surpassed the realm of nothingness, enters and dwells in the realm of neither-perception-nor-non-perception.

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.

Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

So ‘atthi uttari nissaraṇan’ti pajānāti.

He knows: There is something further beyond this.

Tabbahulīkārā atthitvevassa hoti.

There is much to be done for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.

Again Sariputta, having completely surpassed the realm of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling.

Paññāya cassa disvā āsavā parikkhīṇā honti.

And, by seeing with wisdom, his taints are utterly destroyed.

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.

Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.

In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.

So ‘natthi uttari nissaraṇan’ti pajānāti.

He knows: There is no further beyond this.

Tabbahulīkārā natthi tvevassa hoti.

There is nothing more to be done for him.

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 anyone should rightly say: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation, it should be said of Sariputta: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation. If anyone should rightly say: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things, it should be said of Sariputta: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things.

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. Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī”ti.

Sariputta rightly rolls on the unsurpassed Wheel of Dhamma set in motion by the Tathagata.

Idamavoca bhagavā.

Thus spoke the Blessed One.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Delighted, the disciples rejoiced in what the Blessed One had said.