Anupadasutta

Majjhima Nikāya 111

One by One · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressed:āmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti theyte the mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:

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

“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.

hereIdha, monksbhikkhave, Sāriputtasāriputto quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillful qualitiesakusalehi from qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja he remainedviharati.

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.

whichYe andca in the firstpaṭhame in absorptionjhāne phenomenadhammā placingvitakko andca keepingvicāro andca rapturepīti andca and blisssukhañca unification of mindcittekaggatā andca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind—thesemanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
TheseTyāssa phenomenadhammā knownviditā ariseuppajjanti, knownviditā remainupaṭṭhahanti, knownviditā to absenceabbhatthaṁ gogacchanti.
heSo thusevaṁ understandspajānāti:
so‘evaṁ indeedkirame phenomenadhammā not having beenahutvā come to besambhonti, having beenhutvā flit awaypaṭiventī’ti.
heSo in thosetesu in phenomenadhammesu not getting involvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind free of boundariesvimariyādīkatena with mindcetasā meditatesviharati.
heSo there is‘atthi beyonduttari an escapenissaraṇan’ti understandspajānāti.
repeated practice of thatTabbahulīkārā there was for himatthitvevassa ishoti.

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.

furthermorePuna and alsocaparaṁ, monksbhikkhave, Sāriputtasāriputto of placing the mind and keeping it connectedvitakkavicārānaṁ because of the stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja he remainedviharati.

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.

whichYe andca seconddutiye in absorptionjhāne phenomena — internaldhammā—ajjhattaṁ confidencesampasādo andca rapturepīti andca and blisssukhañca unification of mindcittekaggatā and,ca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind — thesemanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
TheseTyāssa phenomenadhammā knownviditā arise,uppajjanti, knownviditā remain,upaṭṭhahanti, knownviditā to going awayabbhatthaṁ go.gacchanti.
HeSo thusevaṁ understands:pajānāti:
‘so‘evaṁ kiri mekirame phenomenadhammā not having beenahutvā come to be,sambhonti, having beenhutvā flit away’ ti.paṭiventī’ti.
HeSo regarding thosetesu phenomenadhammesu uninvolvedanupāyo unshyinganapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind free of boundariesvimariyādīkatena mindcetasā meditates.viharati.
HeSo ‘there is‘atthi beyonduttari escape’nissaraṇan’ti understands.pajānāti.
Repeated practice of thatTabbahulīkārā indeed confirmedatthitvevassa was.hoti.

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.

furthermorePuna and alsocaparaṁ, O monksbhikkhave, Sāriputtasāriputto of rapturepītiyā andca from fading awayvirāgā equanimousupekkhako andca dwellsviharati mindfulsato andca awaresampajāno, and blisssukhañca with the bodykāyena experiencespaṭisaṁvedeti. whichYaṁ thattaṁ noble onesariyā declareācikkhanti: equanimous‘upekkhako mindfulsatimā one who dwells in blisssukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ having entered uponupasampajja he dwellsviharati.

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.’

whichYe andca thirdtatiye in the absorptionjhāne phenomena—bliss anddhammā—sukhañca mindfulnesssati andca awareness andsampajaññañca unification of mindcittekaggatā andca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind—manasikāro—
those for himtyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti, those for himtyāssa phenomenadhammā knownviditā they ariseuppajjanti, knownviditā they remainupaṭṭhahanti, knownviditā to disappearanceabbhatthaṁ they gogacchanti.
heSo thusevaṁ he understandspajānāti:
so‘evaṁ indeedkirame phenomenadhammā not having beenahutvā they come to besambhonti, having beenhutvā they flit awaypaṭiventī’ti.
heSo in thosetesu phenomenadhammesu without getting involvedanupāyo without shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with mind free of boundariesvimariyādīkatena with mindcetasā he meditatesviharati.
heSo there is‘atthi beyonduttari escapenissaraṇan’ti he understandspajānāti.
from repeated practice of thatTabbahulīkārā indeed for himatthitvevassa it washoti.

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.

furthermorePuna and alsocaparaṁ, monksbhikkhave, Sāriputtasāriputto of pleasuresukhassa andca through giving uppahānā of paindukkhassa andca through giving uppahānā previouslypubbeva of happiness and sadnesssomanassadomanassānaṁ through disappearanceatthaṅgamā without pleasure or painadukkhamasukhaṁ with pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja he remainedviharati.

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.

whichYe andca in the fourthcatutthe absorptionjhāne phenomena—equanimitydhammā—upekkhā neither painful nor pleasantadukkhamasukhā feelingvedanā due to tranquilitypassaddhattā of mindcetaso mental unconcernanābhogo pure mindfulnesssatipārisuddhi unification of mindcittekaggatā andca, contactphasso feelingvedanā perceptionsaññā intentioncetanā mindcittaṁ enthusiasmchando decisionadhimokkho energyvīriyaṁ mindfulnesssati equanimityupekkhā application of mind—these for himmanasikāro—tyāssa phenomenadhammā distinguished one by oneanupadavavatthitā arehonti.
these for himTyāssa phenomenadhammā knownviditā ariseuppajjanti, knownviditā remainupaṭṭhahanti, knownviditā to destructionabbhatthaṁ gogacchanti.
heSo thusevaṁ understandspajānāti:
thus‘evaṁ indeed, thesekirame phenomenadhammā not having beenahutvā come to besambhonti, having beenhutvā flit awaypaṭiventī’ti.
heSo in thosetesu phenomenadhammesu uninvolvedanupāyo not shying awayanapāyo independentanissito untiedappaṭibaddho liberatedvippamutto detachedvisaṁyutto with a mind without boundariesvimariyādīkatena with mindcetasā meditatesviharati.
heSo there is‘atthi beyonduttari an escapenissaraṇan’ti understandspajānāti.
by repeated practiceTabbahulīkārā it was confirmed for himatthitvevassa it ishoti.

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.

furthermorePuna and moreovercaparaṁ, O monksbhikkhave, Sāriputtasāriputto totallysabbaso of perceptions of formrūpasaññānaṁ by the complete transcendingsamatikkamā of perceptions of impingementpaṭighasaññānaṁ by the disappearanceatthaṅgamā of perceptions of diversitynānattasaññānaṁ by the non-focusingamanasikārā infinite‘ananto spaceākāso’ti dimension of infinite spaceākāsānañcāyatanaṁ having enteredupasampajja he remainedviharati.

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.

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