Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that at on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, saying, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“Paṇḍito, bhikkhave, sāriputto;“Monks, Sāriputta is wise, mahāpañño, bhikkhave, sāriputto;of great discernment, puthupañño, bhikkhave, sāriputto;deep discernment, wide… hāsapañño, bhikkhave, sāriputto;
hāsapañño → hāsupañño (bj, pts1ed)joyous… javanapañño, bhikkhave, sāriputto;rapid… tikkhapañño, bhikkhave, sāriputto;quick… nibbedhikapañño, bhikkhave, sāriputto;penetrating discernment. sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati.For half a month, Sāriputta clearly saw insight into mental qualities one after another. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.This is what occurred to Sāriputta through insight into mental qualities one after another:

Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“There was the case where Sāriputta—quite secluded from sensuality, secluded from unskillful qualities—entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. 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.
paṭhame jhāne → paṭhamajjhāne (si, pts1ed, mr)Whatever qualities there are in the first jhāna—directed thought, evaluation, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
appaṭibaddho → apaṭibaddho (pts1ed); appaṭibandho (mr)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that Tabbahulīkārā atthitvevassa hoti.‘There is a further escape,’ and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“And further, with the stilling of directed thoughts & evaluations, Sāriputta entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

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.Whatever qualities there are in the second jhāna—internal assurance, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, 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.“And further, with the fading of rapture, Sāriputta—remaining equanimous, mindful, & alert, and sensing pleasure with the body—entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—Whatever qualities there are in the third jhāna—equanimity, pleasure, mindfulness, alertness, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention— tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.he ferreted them out one after another. Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And further, with the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—Sāriputta entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

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.Whatever qualities there are in the fourth jhāna—a feeling of equanimity, neither pleasure nor pain; an unconcern due to calmness3 of awareness; singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ Sāriputta entered & remained in the dimension of the infinitude of space.

Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.Whatever qualities there are in the dimension of the infinitude of space—the perception of the dimension of the infinitude of space, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ Sāriputta entered & remained in the dimension of the infinitude of consciousness.

Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.Whatever qualities there are in the dimension of the infinitude of consciousness—the perception of the dimension of the infinitude of consciousness, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ Sāriputta entered & remained in the dimension of nothingness.

Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.Whatever qualities there are in the dimension of nothingness—the perception of the dimension of nothingness, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“And further, with the complete transcending of the dimension of nothingness, Sāriputta entered & remained in the dimension of neither perception nor non-perception.

So tāya samāpattiyā sato vuṭṭhahati.He emerged mindfully from that attainment. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed)On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.“And further, with the complete transcending of the dimension of neither perception nor non-perception, Sāriputta entered & remained in the cessation of perception & feeling. And when he saw with discernment, his effluents were totally ended.

So tāya samāpattiyā sato vuṭṭhahati.He emerged mindfully from that attainment. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed)On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.‘So this is how these qualities, not having been, come into play. Having been, they vanish.’ So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘natthi uttari nissaraṇan’ti pajānāti.He discerned that ‘There is no further escape,’ Tabbahulīkārā natthi tvevassa hoti.and pursuing it, he confirmed that ‘There isn’t.’

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:“If a person, ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya:rightly saying it of anyone, were to say, ‘He has attained mastery & perfection in noble virtue… noble concentration… noble discernment… noble release,’ he would be rightly saying it of Sāriputta if he were to say: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.‘He has attained mastery & perfection in noble virtue… noble concentration… noble discernment… noble release.’

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:“If a person, rightly saying it of anyone, were to say, ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya:‘He is the Blessed One’s son, his offspring—born of his mouth, born of the Dhamma, created by the Dhamma, his heir in the Dhamma, not his heir in material things,’ he would be rightly saying it of Sāriputta if he were to say: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.‘He is the Blessed One’s son, his offspring—born of his mouth, born of the Dhamma, created by the Dhamma, his heir in the Dhamma, not his heir in material things.’

Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī”ti.Sāriputta, monks, takes the unexcelled wheel of Dhamma set rolling by the Tathāgata, and keeps it rolling rightly.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.