Majjhima Nikāya 111

Translators: sujato

Middle Discourses 111

Anupadasutta

One by One

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Paṇḍito, bhikkhave, sāriputto;
“Sāriputta is astute, mendicants.

mahāpañño, bhikkhave, sāriputto;
He has great wisdom,

puthupañño, bhikkhave, sāriputto;
widespread wisdom,

hāsapañño, bhikkhave, sāriputto;
laughing wisdom,

javanapañño, bhikkhave, sāriputto;
swift wisdom,

tikkhapañño, bhikkhave, sāriputto;
sharp wisdom,

nibbedhikapañño, bhikkhave, sāriputto;
and penetrating wisdom.

sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati.
For a fortnight he practiced discernment of phenomena one by one.

Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
And this is how he did it.

Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘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.
Regarding those phenomena, he meditated without going near or going away, independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
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.
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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
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.
Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing 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—
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 knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
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.
Furthermore, with the giving up of pleasure and pain, and the ending 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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
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.
Furthermore, going totally beyond perceptions of form, with the ending 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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
Repeated practice of that confirmed this for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
Repeated practice of that confirmed this for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
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.
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.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
Repeated practice of that confirmed this for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
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.
And he emerged from that attainment with mindfulness.

So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
Then he contemplated the phenomena of that attainment that had passed, ceased, and perished:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti.
Repeated practice of that confirmed this for him.

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
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.
And he emerged from that attainment with mindfulness.

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So ‘natthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is no escape beyond.’

Tabbahulīkārā natthi tvevassa hoti.
By cultivating that he confirmed that there is not.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
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:
they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
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:
they’re the Buddha’s true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta.

‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.

Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī”ti.
Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.