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Majjhima Nikāya 111 Middle Discourses 111Middle Discourses 111
Anupadasutta One After AnotherOne by One
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks, saying,There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said,The Buddha said this:
“Paṇḍito, bhikkhave, sāriputto; “Monks, Sāriputta is wise,“Sāriputta is astute, mendicants.
mahāpañño, bhikkhave, sāriputto; of great discernment,He has great wisdom,
puthupañño, bhikkhave, sāriputto; deep discernment,widespread wisdom,
hāsapañño, bhikkhave, sāriputto; wide…laughing wisdom,
javanapañño, bhikkhave, sāriputto; joyous…swift wisdom,
tikkhapañño, bhikkhave, sāriputto; rapid… quick…sharp wisdom,
nibbedhikapañño, bhikkhave, sāriputto; penetrating discernment.and penetrating wisdom.
sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. For half a month, Sāriputta clearly saw insight into mental qualities one after another.For a fortnight he practiced discernment of phenomena one by one.
Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti. This is what occurred to Sāriputta through insight into mental qualities one after another:And this is how he did it.
Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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.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.
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. 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.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 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.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.
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. 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.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
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 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.’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.’
Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—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—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.
tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. he ferreted them out one after another. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 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.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.
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. Whatever qualities there are in the fourth jhāna—a feeling of equanimity, neither pleasure nor pain; an unconcern due to calmness of awareness; singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention—he ferreted them out one after another.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. 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.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.
Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 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.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 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.Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.
Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 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.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. 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.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.
Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 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.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.
Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Known to him they arose, known to him they became established, known to him they subsided.He knew those phenomena as they arose, as they remained, and as they went away.
So evaṁ pajānāti: He discerned,He understood:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. And further, with the complete transcending of the dimension of nothingness, Sāriputta entered & remained in the dimension of neither perception nor non-perception.Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.
So tāya samāpattiyā sato vuṭṭhahati. He emerged mindfully from that attainment.And he emerged from that attainment with mindfulness.
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed:Then he contemplated the phenomena of that attainment that had passed, ceased, and perished:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries.
So ‘atthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is a further escape,’He understood: ‘There is an escape beyond.’
Tabbahulīkārā atthitvevassa hoti. and pursuing it, he confirmed that ‘There is.’Repeated practice of that confirmed this for him.
Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. 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.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.
So tāya samāpattiyā sato vuṭṭhahati. He emerged mindfully from that attainment.And he emerged from that attainment with mindfulness.
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed:Then he contemplated the phenomena of that attainment that had passed, ceased, and perished:
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. ‘So this is how these qualities, not having been, come into play. Having been, they vanish.’‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with unrestricted awareness.Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.
So ‘natthi uttari nissaraṇan’ti pajānāti. He discerned that ‘There is no further escape,’He understood: ‘There is no escape beyond.’
Tabbahulīkārā natthi tvevassa hoti. and pursuing it, he confirmed that ‘There isn’t.’By cultivating that he confirmed that there is not.
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: “If a person, rightly saying it of anyone, were to say,And if there’s anyone of whom it may be rightly said that
‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘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:they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.
‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. ‘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,And if there’s anyone of whom it may be rightly said that
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘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: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.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. ‘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. Sāriputta, monks, takes the unexcelled wheel of Dhamma set rolling by the Tathāgata, and keeps it rolling rightly.”Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.