MN 111 · One by One

MN 111 · One by One

MN 111 · Anupadasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

“Venerable sir,” they replied. The Buddha said this:

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Sāriputta is astute, mendicants. He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. For a fortnight he practiced discernment of phenomena one by one. And this is how he did it.

“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.

Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And he distinguished the phenomena of the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

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

And he distinguished the phenomena of the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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 he distinguished the phenomena of the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

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

And he distinguished the phenomena of the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.

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

And he distinguished the phenomena of the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.

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

And he distinguished the phenomena of the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he entered and remained in the dimension of nothingness.

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

And he distinguished the phenomena of the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.

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

And he emerged from that attainment with mindfulness. Then he contemplated the phenomena of that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

And he emerged from that attainment with mindfulness. Then he contemplated the phenomena of that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. He understood: ‘There is no escape beyond.’ By cultivating that he confirmed that there is not.

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.

And if there’s anyone of whom it may be rightly said that they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.

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.

And if there’s anyone of whom it may be rightly said that they’re the Buddha’s bosom son, born from his mouth, born of the teaching, created by the teaching, heir in the teaching, not in things of the flesh, it’s Sāriputta.

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.

Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

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

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.