Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)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.
bhikkhavoti → bhikkhavo ti (pts)“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
bhadanteti → bhadante ti (pts)“Yes, lord,” the monks responded to him. Bhagavā etadavoca:
etadavoca → etad avoca (pts)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) | hāsapañño → hāsupañño (pts) | hāsupañño → hāsapañño (bj: machasaṁ, syā) | hāsapañño → hāsupañño (cck: sī. pī.) | hāsupañño → So Bu Sty; Si hāsapañño. (pts note)joyous… javanapañño, bhikkhave, sāriputto;rapid… tikkhapañño, bhikkhave, sāriputto;quick… nibbedhikapañño, bhikkhave, sāriputto;penetrating discernment. sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati.
aḍḍhamāsaṁ → addhamāsaṁ (bj) | vipassati → vipassi (sya-all) | vipassati tatridaṁ → vipassi tatr idaṁ (pts)For half a month, Sāriputta clearly saw insight into mental qualities one after another. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
anupadadhammavipassanāya → anupadahammavipassanāya (pts) | tatridaṁ → tatr idaṁ (pts)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.
paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (pts) | jhānaṁ → paṭhamajjhānaṁ (bj: sīmu, PTS) | vivicceva → eva (pts)“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) | cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | paṭhame jhāne → paṭhamajjhāne (pts) | jhāne → paṭhamajjhāne (bj: sīmu, PTS) | viriyaṁ → vīriyaṁ (bj: machasaṁ) | upekkhā → upekkhā (bj: PTS) | jhāne → paṭhamajjhāne (cck: ka. sī. pī. ka.) | sukhañca → sukhañ ca (pts) | upekkhā → upekhā (pts)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.
tyāssa → tyassa (sya-all)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.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | pativedentīti → Si Bu pativentīti; so sometimes Skty, which generally read pativedentīti. (pts note) | kirame → kira me (bjt, pts)‘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) | anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts) | anupayo → anupāyo (bj: sīmu) | appaṭibaddho → appaṭibandho (cck: ka.) | anapāyo → So Si Bu and (here) Sy; St and (infra) Sy anupāyo. (pts note)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts) | uttariṁ → uttari (bj: machasaṁ)He discerned that Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthitevassa (bj: PTS) | atthitvevassa → atthitevassa (cck: sī. pī.) | ev → So Sty; Bu tovassa (?); Si tvev'; assa, as St once infra. (pts note) | atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)‘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.
dutiyaṁ jhānaṁ → dutiyajjhānaṁ (pts) | jhānaṁ → dutiyajjhānaṁ (bj: sīmu, PTS) | caparaṁ → ca paraṁ (pts)“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.
cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | dutiye jhāne → dutiyajjhāne (pts) | ajjhattaṁ sampasādo → ajjhattasampasādo (pts) | jhāne → dutiyajjhāne (bj: sīmu, PTS) | vīriyaṁ → viriyaṁ (bjt, th, pts) | sukhañca → sukhañ ca (pts) | upekkhā → upekhā (pts)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.
tyāssa → tyassa (sya-all) | upaṭṭhahanti → upāṭṭhahanti (pts)Known to him they arose, known to him they became established, known to him they subsided. So evaṁ pajānāti:
evaṁ → evam (pts)He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts) | uttari nissaraṇanti → uttaraṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)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.
ca → upekhakoca (bj: PTS) | + → taṁ (bjt) | yaṁ taṁ → yantaṁ (th) | caparaṁ → ca paraṁ (pts) | upekkhako → upekhako (pts) | sukhañca → sukhañ ca (pts) | yaṁ → yan (pts) | sukhavihārīti tatiyaṁ jhānaṁ → sukhavihārī ti tatiyajjhānaṁ (pts)“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—
dhammā → dhammā upekkhā ca (sya-all) | cittaṁ → viññāṇaṁ (sya-all) | tatiye jhāne → ākāsānañcāyatane (pts) | sukhañca sati → ākāsānañcāyatanasaññā (pts) | sampajaññañca → (pts) | phasso → phasso ca (pts) | vīriyaṁ → viriyaṁ (bjt, th) | tatiye jhāne → tatiyajjhāne (pts) | sukhañca → upekhā ca sukhañ ca (pts) | sampajaññañca → sampajaññañ ca (pts) | vīriyaṁ sati upekkhā → viriyaṁ upekhā (pts)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.
tyāssa → tyassa (sya-all)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:
evaṁ → evam (pts)He discerned, ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)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.
adukkhamasukhaṁ → adukkhaṁ asukhaṁ (bjt) | caparaṁ → ca paraṁ (pts) | pubbeva → pubbe va (pts) | atthaṅgamā → atthagamā (pts) | upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → upekhāsatipārisuddhaṁ catutthajjhānaṁ (pts)“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.
passaddhattā → parisuddhattā (sya-all) | cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | catutthe jhāne → viññāṇañcāyatane (pts) | ca → (pts) | passaddhattā → passaddhatā (bj: sīmu); parisuddhatā (bj: syā); passi vedanā (bj: PTS) | vīriyaṁ → viriyaṁ (bjt, th, pts) | catutthe jhāne → catutthajjhāne (pts) | upekkhā → upekhā (pts) | satipārisuddhi → sati pārisuddhi (pts)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.
tyāssa → tyassa (sya-all)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.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)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.
caparaṁ → ca paraṁ (pts) | atthaṅgamā → atthagamā (pts) | ākāsoti → ākāso ti (pts)“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.
cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | vīriyaṁ → viriyaṁ (bjt, th, pts) | + → ca (pts) | upekkhā → upekhā (pts)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.
tyāssa → tyassa (sya-all)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.
paṭiventīti → pativentīti (sya-all) | kirame → kira me (bjt, pts) | paṭiventīti → pativedentīti (pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | pajānāti → Sty omit from evaṁ kira to here. (pts note) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | samatikkamma → samatikkamā (pts) | viññāṇanti → viññāṇan ti (pts)“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.
cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | vīriyaṁ → viriyaṁ (bjt, th, pts) | upekkhā → upekhā (pts)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.
tyāssa → tyassa (sya-all)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.
paṭiventīti → pativentīti (sya-all) | kirame → kira me (bjt, pts) | paṭiventīti → pativedentīti (pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttariṁ → uttari (bj: machasaṁ) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthitevassa (bj: PTS) | atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
kiñcīti → kiñciti (bj) | samatikkamma natthi → samatikkamā na tthi (pts) | caparaṁ → ca paraṁ (pts)“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.
cittaṁ → viññāṇaṁ (sya-all) | tyāssa → tyassa (sya-all) | vīriyaṁ → viriyaṁ (bjt, th, pts) | upekkhā manasikāro → upekhāmanasikāro (pts)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.
tyāssa → tyassa (sya-all)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.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
samatikkamma → samatikkamā (pts) | caparaṁ → ca paraṁ (pts)“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.
vuṭṭhahati → vuṭṭhāti (sya-all)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) | ye → ye te (bj) | dhammā → ye dhammā (bj: machasaṁ, syā, PTS) | dhammā → ye te dhammā (cck: sī.)On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘atthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj, sya-all) | uttari nissaraṇanti → uttariṁ nissaraṇan ti (pts)He discerned that ‘There is a further escape,’ Tabbahulīkārā atthitvevassa hoti.
atthitvevassa → atthi tvevassa (th) | tabbahulīkārā atthitvevassa → tabbahulikārā atthi t ev assa (pts)and pursuing it, he confirmed that ‘There is.’

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
paññāya cassa → paññāyapassa (sya-all) | samatikkamma → samatikkamā (pts) | caparaṁ → ca paraṁ (pts) | cassa → assa (pts)“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.
vuṭṭhahati → vuṭṭhāti (sya-all)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) | ye → ye te (bj, pts) | dhammā → ye dhammā (bj: machasaṁ, syā, PTS)On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
paṭiventīti → pativentīti (sya-all); pativedentīti (pts) | kirame → kira me (bjt, pts)‘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.
anupāyo → anupayo (bj) | vimariyādīkatena → vimariyādikatena (sya-all, pts)He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness. So ‘natthi uttari nissaraṇan’ti pajānāti.
uttari → uttariṁ (bj) | natthi uttari → atthi uttariṁ (sya-all)He discerned that ‘There is no further escape,’ Tabbahulīkārā natthi tvevassa hoti.
natthi → atthi (sya-all) | natthitvevassa → natthitevassa (bj: PTS)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:
paññāya → saññāya (pts) | paññāya → saññāya (bj: PTS) | vimuttiyāti sāriputtameva → vimuttiyā ti sāriputtam eva (pts)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.
ariyāya → ariyā (pts) | vimuttiyāti → vimuttiyā ti (pts)‘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:
āmisadāyādoti sāriputtameva → āmisadāyādo ti sāriputtam eva (pts)‘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.
āmisadāyādoti → āmisadāyādo ti (pts)‘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.
sammadeva → sammad eva (pts)Sāriputta, monks, takes the unexcelled wheel of Dhamma set rolling by the Tathāgata, and keeps it rolling rightly.”

Idamavoca bhagavā.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.