MN111: Anupadasutta - One by One
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn111:1.1So I have heard.This discourse describes Sāriputta’s practice of discernment leading to awakening. It fills in the blanks between realizing stream entry and arahantship, reminding us that when a narrative depicts a person realizing the truth while listing to a teaching—as Sāriputta does—there is usually an extensive background of practice behind that. A number of indications suggest that this is among the later discourses: there are no parallels; the exposition is unusually elaborate; there is editorial clumsiness; and a number of terms are unique or characteristic of later texts. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
mn111:1.5“Venerable sir,” they replied. The Buddha said this:
mn111:2.1“Sāriputta is astute, mendicants. He has great wisdom,These are qualities of the Buddha at DN30:1.26.1 and of Sāriputta again at SN8.7 verse 2- . widespread wisdom,“Widespread wisdom” is defined at AN3.30 verse 3 - as one who often listens to teachings, applies their mind while listening, and continues to do so afterwards. laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. For a fortnight he practiced discernment of phenomena one by one.The fortnight between realizing stream-entry while still a student of Sañjaya (Khandaka 1 verse 225 - ) and arahantship while overhearing the Buddha teach Dīghanakha (MN74:14.1).
Anupada elsewhere means a “following statement” (Bhikkhu Pacittiya 4 verse 6, Vv 35:7.4, Vv 53:9.4). Here it refers to the “discernment” (vipassanā) of each individual phenomena one by one as they occur. This methodical style of contemplation is reflected in the similarly detailed and thorough teachings characteristic of Sāriputta. And this is how he did it.
mn111:3.1Quite 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.
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.Vavatthita (“distinguished”) occurs elsewhere in the suttas in only one late verse (DN20 verse 17). The Vinaya gives it as an antonym to sambhinna, “mixed” (Khandaka 13 verse 246).
The first five items here are the five so-called “jhāna factors”, which in the suttas appear here and at MN43:19.2. The list summarizes the normal depiction of the first absorption, as the first four factors are all part of the standard first absorption formula, and all absorption or samādhi is characterized by unification of mind (eg. MN20:3.1).
There is a striking syntactic break between the first five factors and the remainder of the list starting with “contact”. The five factors are articulated in the colloquial Pali fashion connected with ca, while the remainder are simply listed without ca. This, together with the fact that the first five appear elsewhere as a set and the remainder do not, as well as the fact that the second list is partly redundant (eg. “feeling” is already covered in the five factors), makes it certain that the latter items were appended to the first five. Indeed, the appended items appear elaborated even compared with similar lists in the Abhidhamma (eg. Dt 1.2:16.1, Kv 15.10:2.3; see too Mil 3.3.6:7.2). He knew those phenomena as they arose, as they remained, and as they went away.He was mindfully aware as the attainment characterized by these qualities arose, persisted, and fell away. As Anālayo points out, this cannot refer to observing the cessation of phenomena inside the absorption, as the absorption itself is defined by their persistence (Early Buddhist Meditation Studies, pp. 117 ff.). In other words, he was aware of the impermanence of absorption, not of impermanence in absorption.
Compare the “development of immersion” that contemplates feelings, perceptions, and thoughts in the same way (AN4.41 verse 4). According to the suttas, for all conditioned phenomena, “arising is evident, vanishing is evident, and change while persisting is evident” (AN3.47). He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’In the previous passage he observed them, whereas now he reflects on what he has seen. This course of practice anticipates the Niddesa’s notion of three kinds of full knowledge (Cnd 11:51.4). First comes “full knowledge of the known” (ñātapariññā), where the meditator clearly observes each phenomena in experience. Then they reflect and scrutinize the “known” in light of the three characteristics of impermanence, suffering, and not-self, as Sāriputta is doing here (tīraṇapariññā). Finally they let go all attachments (pahānapariññā), as Sāriputta does below.
“Flit away” (paṭiventi) is unique. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits.“Without getting involved or shying away” (anupāyo anapāyo) is explained by the commentary as not being swayed by the power of lust or aversion. It means having a poised and unreactive attitude. It is a rare phrase that also occurs, with the same syntactic context, in the next sutta, creating a link between the two (MN112:4.1). He understood: ‘There is an escape beyond.’The “escape beyond” (uttari nissaraṇaṁ) normally refers to full awakening (MN7:17.1, MN49:2.1, AN3.66 verse 46, AN7.56 verse 6, AN10.93 verse 14), but the commentary says that here it refers to the next higher attainment. Repeated practice of that confirmed this for him.The compound atthitvevassa resolves to: atthi iti (“that it is real”) eva (“indeed”) assa (“for him”). The commentary glosses, “That it is real is reinforced for that monk.”
mn111:5.1Furthermore, 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.
mn111:6.1And 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.The initial list representing the absorption factors is adjusted according to the level of absorption, while the remainder of the list stays the same. 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.
mn111:7.1Furthermore, 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.’
mn111:8.1And 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, his mind free of limits. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.
mn111:9.1Furthermore, 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.
mn111:10.1And 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.“Unconcern” (anābhoga) is a unique term in the suttas. In the Abhidhamma Vibhaṅga, it is said to be a characteristic of the five kinds of sense consciousness, which according to that system do not feel pleasure or pain (Vb 16:13.1). 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 going near or going 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.
mn111:11.1Furthermore, 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.
mn111:12.1And 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, his mind free of limits. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.
mn111:13.1Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.
mn111:14.1And 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.
mn111:15.1Furthermore, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he entered and remained in the dimension of nothingness.
mn111:16.1And 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, his mind free of limits. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.
mn111:17.1Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.
mn111:18.1And 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.’In this, the highest of the eight attainments, there is no individual discernment of mental factors, as the function of “perception” is liminal; compare MN52:14.1, MN64:15.1, and MN102:4.1. And rather than observing the arising, persisting, and ceasing of the absorption phenomena, as he had done previously, he reflects on the fact of their come and gone. As Anālayo (ibid., 122) puts it, “there is no continuity of perceptual awareness from before the time one entered these attainments to emergence from them … practitioners could only know that at some time in the past they entered and that by now they have emerged”. Regarding those phenomena, he meditated without going near or going 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.
mn111:19.1Furthermore, 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.
mn111:20.1And 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.’It is not clear what this refers to, as there are no mental states arising or ceasing in the state of cessation. The commentary says it refers to either the material states present (i.e. the body originated by kamma) or the states of the previous attainment. Perhaps it is simply an editorial slip. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is no escape beyond.’He has fully realized Nibbana, beyond which there is nothing higher. By cultivating that he confirmed that there is not.
mn111:21.1And 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.Compare MN77:15.1 and MN100:6.1.
mn111:22.1And if there’s anyone of whom it may be rightly said that 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.Also said of Sāriputta at SN8.7 verse 3 and of Mahākassapa at SN16.11 verse 15. The phrase was adopted from the Brahmins’ claim to be born from the mouth of Brahmā (MN84:4.1, DN27:3.5).
mn111:23.1Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”Also at AN1.187, AN5.132 verses 2 - , and SN8.7 verse 3. This is a reference to the Buddha’s first teaching (SN56.11).
mn111:23.2That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.
"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño, bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
3Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (1)
4Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
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. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (2)
5Puna 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.
Ye ca tatiye jhāne dhammā — sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (3)
6Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
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. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (4)
7Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro — tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (5)
8Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Ye ca viññāṇañcāyatane dhammā — viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (6)
9Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Ye ca ākiñcaññāyatane dhammā — ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro — tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. So evaṁ pajānāti: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (7)
10Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. (8)
11Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. So ‘Natthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā natthi tvevassa hoti.
12Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.
Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.
Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī"ti.
13Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.