MN111 — Anupadasutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
Disciples, Sāriputta is wise;
Disciples, Sāriputta has great wisdom;
Disciples, Sāriputta has wide wisdom;
Disciples, Sāriputta has joyous wisdom;
Disciples, Sāriputta has quick wisdom;
Disciples, Sāriputta has sharp wisdom;
Disciples, Sāriputta has penetrating wisdom;
Disciples, Sāriputta, for half a month, perceives the arising and passing away of phenomena.
Herein lies Sāriputta's perception of the arising and passing away of phenomena.
Here Sāriputta, having secluded himself from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with joy and pleasure born of seclusion.
And the phenomena present in the first jhāna: the applied thought, sustained thought, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.
He understands these phenomena as they arise, as they remain, and as they disappear.
He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.
Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.
He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.
Again Sāriputta, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has joy and pleasure born of concentration.
And the phenomena present in the second jhāna: internal confidence, joy, pleasure, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.
He understands these phenomena as they arise, as they remain, and as they disappear.
He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.
Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.
He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.
Again Sāriputta, with the fading away of joy, dwells in equanimity, mindful and fully aware, feeling pleasure with the body, he enters and dwells in the third jhāna, of which the noble ones declare, He has a pleasant abiding who has equanimity and is mindful.
And the phenomena present in the third jhāna: pleasure, mindfulness, full awareness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.
He understands these phenomena as they arise, as they remain, and as they disappear.
He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.
Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.
He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.
Again Sāriputta, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
And the phenomena present in the fourth jhāna: equanimity, neither-painful-nor-pleasant feeling, mental tranquility, purity of mindfulness, and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.
He understands these phenomena as they arise, as they remain, and as they disappear.
He understands thus: So indeed, these phenomena, not having been, come into existence; having been, they vanish.
Regarding those phenomena, he dwells unattached, unclinging, unbound, without succumbing, liberated, unshackled, with an unrestricted mind.
He understands There is an escape beyond this, and with the cultivation of that attainment, he confirms that There is.
Again Sāriputta, by completely surmounting the perception of form, with the disappearance of the perception of sensory reaction, not attending to the perception of diversity, thinking Infinite is space, enters and dwells in the base of infinite space.
And the phenomena present in the base of infinite space: the perception of the base of infinite space and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are understood by him one after another as they occur.
Thus they occur. Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.
He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of infinite space, enters and dwells in the base of infinite consciousness, perceiving infinite consciousness.
The phenomena in the base of infinite consciousness: perception of the base of infinite consciousness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him.
Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.
He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of infinite consciousness, enters and dwells in the base of nothingness, perceiving there is nothing.
The phenomena in the base of nothingness: perception of the base of nothingness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, and attention: these phenomena are established in him.
Those phenomena arise known, remain known, and cease known. He thus understands: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless. He understands: There is something further beyond this. There is much to be done for him.
Again Sariputta, having completely surpassed the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish. In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless.
He understands: There is something further beyond this. There is much to be done for him. Again Sariputta, having completely surpassed the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And, by seeing with wisdom, his taints are utterly destroyed. Emerging mindful from that attainment, he observes the phenomena that have passed, ceased, and changed: Thus, these phenomena, not having been, come into being; having been, they vanish.
In regard to those phenomena, he dwells unattached, ungrasped, unsupported, unbound, liberated, and separated, with a mind made boundless. He understands: There is no further beyond this. There is nothing more to be done for him. If anyone should rightly say: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation, it should be said of Sariputta: Achieved mastery, reached the far shore in noble virtue, in noble concentration, in noble wisdom, in noble liberation.
If anyone should rightly say: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things, it should be said of Sariputta: A son of the Blessed One, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir in material things. Sariputta rightly rolls on the unsurpassed Wheel of Dhamma set in motion by the Tathagata.
Thus spoke the Blessed One. Delighted, the disciples rejoiced in what the Blessed One had said.