Anupadasutta

Majjhima Nikāya 111

One by One · Translation: Bhikkhu Sujato, SuttaCentral

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whichYe andca in the dimension of infinite spaceākāsānañcāyatane phenomena — the perception of the dimension of infinite spacedhammā—ākāsānañcāyatanasaññā andca unification of mindcittekaggatā andca contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind — those for himmanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
those for himTyāssa phenomenadhammā knownviditā ariseuppajjanti, knownviditā remainupaṭṭhahanti, knownviditā awayabbhatthaṁ gogacchanti.
heSo thusevaṁ understandspajānāti:
thus‘evaṁ indeedkirame phenomenadhammā not having beenahutvā come to besambhonti, having beenhutvā they flit awaypaṭiventī’ti.
heSo in thosetesu phenomenadhammesu without getting involvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind free of boundariesvimariyādīkatena with mindcetasā he meditatesviharati.
heSo there is‘atthi beyonduttari escapenissaraṇan’ti he understandspajānāti.
repeated practiceTabbahulīkārā this for himatthitvevassa ishoti.

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.

furthermorePuna and moreovercaparaṁ, monksbhikkhave, Sāriputtasāriputto totallysabbaso the dimension of infinite spaceākāsānañcāyatanaṁ having totally transcendedsamatikkamma infinite‘anantaṁ consciousness is infiniteviññāṇan’ti the dimension of infinite consciousnessviññāṇañcāyatanaṁ having enteredupasampajja he remainedviharati.

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

whichYe andca in the dimension of infinite consciousnessviññāṇañcāyatane phenomena—perception of the dimension of infinite consciousnessdhammā—viññāṇañcāyatanasaññā andca unification of mindcittekaggatā and,ca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind—thosemanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
thoseTyāssa phenomenadhammā knownviditā arise,uppajjanti, knownviditā remain,upaṭṭhahanti, knownviditā to destructionabbhatthaṁ go.gacchanti.
heSo thusevaṁ understands:pajānāti:
'so‘evaṁ indeedkirame phenomenadhammā not having beenahutvā come to be,sambhonti, having beenhutvā flit away.'paṭiventī’ti.
heSo in thosetesu phenomenadhammesu without getting involvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto free of limitsvimariyādīkatena with a mindcetasā he meditates.viharati.
heSo 'there is‘atthi beyonduttari an escape'nissaraṇan’ti understands.pajānāti.
repeated practice of thatTabbahulīkārā indeed wasatthitvevassa for him.hoti.

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.

furthermorePuna andcaparaṁ, monksbhikkhave, Sāriputtasāriputto totallysabbaso dimension of infinite consciousnessviññāṇañcāyatanaṁ having gone totally beyondsamatikkamma there is not‘natthi anythingkiñcī’ti dimension of nothingnessākiñcaññāyatanaṁ having enteredupasampajja he remainedviharati.

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.

whichYe andca in the dimension of nothingnessākiñcaññāyatane phenomena — the perception of the dimension of nothingnessdhammā—ākiñcaññāyatanasaññā andca unification of mindcittekaggatā and,ca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind — thosemanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
thoseTyāssa phenomenadhammā knownviditā ariseuppajjanti, knownviditā remainupaṭṭhahanti, knownviditā to disappearanceabbhatthaṁ gogacchanti.
heSo thusevaṁ understands:pajānāti:
thus‘evaṁ indeedkirame phenomenadhammā not having beenahutvā come to besambhonti, having beenhutvā they flit awaypaṭiventī’ti.
heSo in thosetesu phenomenadhammesu uninvolvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind free of boundariesvimariyādīkatena mindcetasā meditatesviharati.
heSo there is‘atthi beyonduttari escapenissaraṇan’ti understandspajānāti.
repeated practice of thatTabbahulīkārā there was for himatthitvevassa it washoti.

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.

furthermorePuna andcaparaṁ, monksbhikkhave, Sāriputtasāriputto totallysabbaso the dimension of nothingnessākiñcaññāyatanaṁ having gone beyondsamatikkamma the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ having enteredupasampajja he remainedviharati.

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

heSo from thattāya attainmentsamāpattiyā mindfulsato emerged.vuṭṭhahati.
heSo from thattāya attainmentsamāpattiyā mindfulsato having emergedvuṭṭhahitvā whichye phenomenadhammā passedatītā ceasedniruddhā perishedvipariṇatā thosete phenomenadhamme contemplated:samanupassati:
‘so‘evaṁ it seemskirame phenomenadhammā not having beenahutvā come to be,sambhonti, having come to behutvā they flit away.’paṭiventī’ti.
heSo regarding thosetesu phenomenadhammesu without getting involvedanupāyo or shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto his mind without boundariesvimariyādīkatena mindcetasā meditated.viharati.
heSo ‘there is‘atthi beyonduttari an escape’nissaraṇan’ti understood.pajānāti.
repeated practice of thatTabbahulīkārā it was confirmedatthitvevassa for him.hoti.

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.

furthermorePuna and moreovercaparaṁ, monksbhikkhave, Sāriputtasāriputto completelysabbaso the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ having totally transcendedsamatikkamma the cessation of perception and feelingsaññāvedayitanirodhaṁ having enteredupasampajja he remainedviharati. with wisdomPaññāya and for himcassa having seendisvā defilementsāsavā destroyedparikkhīṇā they werehonti.

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.

heSo thattāya attainmentsamāpattiyā mindfulsato emergedvuṭṭhahati.
heSo thattāya attainmentsamāpattiyā mindfulsato having emergedvuṭṭhahitvā whichye phenomenadhammā passedatītā ceasedniruddhā perishedvipariṇatā thosete phenomenadhamme contemplatedsamanupassati:
so‘evaṁ indeedkirame phenomenadhammā not having beenahutvā come to besambhonti, having beenhutvā flit awaypaṭiventī’ti.
heSo thosetesu phenomenadhammesu without getting involvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind made unboundedvimariyādīkatena with mindcetasā meditatedviharati.
heSo there is not‘natthi beyonduttari escapenissaraṇan’ti understoodpajānāti.
by cultivating thatTabbahulīkārā there is notnatthi indeed for himtvevassa there ishoti.

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.

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.

thatYaṁ indeedkho that onetaṁ, monksbhikkhave, rightlysammā speakingvadamāno would sayvadeyya:
of the Blessed One‘bhagavato sonputto bosomoraso from the mouthmukhato bornjāto born of the teachingdhammajo created by the teachingdhammanimmito heir in the teachingdhammadāyādo notno heir in things of the fleshāmisadāyādo’ti, only Sāriputtasāriputtameva thattaṁ rightlysammā speakingvadamāno would sayvadeyya:
of the Blessed One‘bhagavato sonputto bosomoraso from the mouthmukhato bornjāto born of the teachingdhammajo created by the teachingdhammanimmito heir in the teachingdhammadāyādo notno heir in things of the fleshāmisadāyādo’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.

SāriputtaSāriputto, monksbhikkhave, by the Realized Onetathāgatena supremeanuttaraṁ Wheel of Dhammadhammacakkaṁ rolled forthpavattitaṁ rightlysammadeva keeps rolling forthanuppavattetī”ti.
this he saidIdamavoca the Buddhabhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Buddhabhagavato speechbhāsitaṁ they approvedabhinandunti.
The One by One DiscourseAnupadasuttaṁ finishedniṭṭhitaṁ firstpaṭhamaṁ.

Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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