One by One

So 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 listening 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 BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

So 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 listening 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.Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.

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

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Sāriputta is astute, mendicants. He has great wisdom,*These are qualities of the Buddha at DN 30:1.26.6 and of Sāriputta again at SN 8.7:3.2. widespread wisdom,*“Widespread wisdom” is defined at AN 3.30:3.1 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 (Kd 1:23.5.6) and arahantship while overhearing the Buddha teach Dīghanakha (MN 74:5.1). | Anupada elsewhere means a “following statement” (Bu Pc 4:2.1.11, 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.

“Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño, bhikkhave, sāriputto;*hāsapañño → hāsupañño (bj, pts1ed) javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

“Sāriputta is astute, mendicants. “Paṇḍito, bhikkhave, sāriputto; He has great wisdom,*These are qualities of the Buddha at DN 30:1.26.6 and of Sāriputta again at SN 8.7:3.2.mahāpañño, bhikkhave, sāriputto; widespread wisdom,*“Widespread wisdom” is defined at AN 3.30:3.1 as one who often listens to teachings, applies their mind while listening, and continues to do so afterwards.puthupañño, bhikkhave, sāriputto; laughing wisdom, hāsapañño, bhikkhave, sāriputto;*hāsapañño → hāsupañño (bj, pts1ed)swift wisdom, javanapañño, bhikkhave, sāriputto; sharp wisdom, tikkhapañño, bhikkhave, sāriputto; and penetrating wisdom. nibbedhikapañño, bhikkhave, sāriputto; For a fortnight he practiced discernment of phenomena one by one.*The fortnight between realizing stream-entry while still a student of Sañjaya (Kd 1:23.5.6) and arahantship while overhearing the Buddha teach Dīghanakha (MN 74:5.1). | Anupada elsewhere means a “following statement” (Bu Pc 4:2.1.11, 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.sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati. And this is how he did it. Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

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. 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, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, equanimity, and application of mind.*Vavatthita (“distinguished”) occurs elsewhere in the suttas in only one late verse (DN 20:6.10). The Vinaya gives it as an antonym to sambhinna, “mixed” (Kd 13:33.1.7). | The first five items here are the five so-called “jhāna factors”, which in the suttas appear here and at MN 43:19.3. 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. MN 20:3.3). | 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, p. 117ff.). 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 (AN 4.41:4.3). According to the suttas, for all conditioned phenomena, “arising is evident, vanishing is evident, and change while persisting is evident” (AN 3.47:1.3). 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, with mind free of boundaries.*“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 (MN 112:4.2). He understood: ‘There is an escape beyond.’*The “escape beyond” (uttari nissaraṇaṁ) normally refers to full awakening (MN 7:17.1, MN 49:2.3, AN 3.66:46.6, AN 7.56:6.1, AN 10.93:14.4), 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.”

Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pītipītiGozo, deleite o entusiasmo meditativo. En meditación, pīti designa una cualidad gozosa y energizante de la mente que aparece en el primer jhāna, que alcanza su madurez en el segundo jhāna, y se desvanece antes del tercero. Es también uno de los siete factores del despertar.Ver en el glosario ca sukhañca cittekaggatā ca, phasso vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario cetanācetanāEl factor mental que dirige la mente hacia su objeto. Es el que orienta y dirige la acción. El Buddha identificó la intención (cetanā) como la esencia del kamma: «Es la intención, bhikkhus, lo que yo llamo kamma».Ver en el glosario cittaṁ chando adhimokkho vīriyaṁ satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario upekkhāupekkhāEcuanimidad o equilibrio mental ante experiencias agradables, desagradables o neutras. Es una de las cuatro brahma-vihāras, una de las diez pāramīs y uno de los siete bojjhaṅgas.Ver en el glosario manasikāro—tyāssa dhammā anupadavavatthitā honti.*paṭhame jhāne → paṭhamajjhāne (si, pts1ed, mr) 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.*appaṭibaddho → apaṭibaddho (pts1ed); appaṭibandho (mr) So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

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. Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, equanimity, and application of mind.*Vavatthita (“distinguished”) occurs elsewhere in the suttas in only one late verse (DN 20:6.10). The Vinaya gives it as an antonym to sambhinna, “mixed” (Kd 13:33.1.7). | The first five items here are the five so-called “jhāna factors”, which in the suttas appear here and at MN 43:19.3. 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. MN 20:3.3). | 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).Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pītipītiGozo, deleite o entusiasmo meditativo. En meditación, pīti designa una cualidad gozosa y energizante de la mente que aparece en el primer jhāna, que alcanza su madurez en el segundo jhāna, y se desvanece antes del tercero. Es también uno de los siete factores del despertar.Ver en el glosario ca sukhañca cittekaggatā ca, phasso vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario saññāsaññāPercepción; reconocimiento; interpretación. Ver khandha.Ver en el glosario cetanācetanāEl factor mental que dirige la mente hacia su objeto. Es el que orienta y dirige la acción. El Buddha identificó la intención (cetanā) como la esencia del kamma: «Es la intención, bhikkhus, lo que yo llamo kamma».Ver en el glosario cittaṁ chando adhimokkho vīriyaṁ satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario upekkhāupekkhāEcuanimidad o equilibrio mental ante experiencias agradables, desagradables o neutras. Es una de las cuatro brahma-vihāras, una de las diez pāramīs y uno de los siete bojjhaṅgas.Ver en el glosario manasikāro—tyāssa dhammā anupadavavatthitā honti.*paṭhame jhāne → paṭhamajjhāne (si, pts1ed, mr)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, p. 117ff.). 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 (AN 4.41:4.3). According to the suttas, for all conditioned phenomena, “arising is evident, vanishing is evident, and change while persisting is evident” (AN 3.47:1.3).Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘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.‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries.*“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 (MN 112:4.2).So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.*appaṭibaddho → apaṭibaddho (pts1ed); appaṭibandho (mr)He understood: ‘There is an escape beyond.’*The “escape beyond” (uttari nissaraṇaṁ) normally refers to full awakening (MN 7:17.1, MN 49:2.3, AN 3.66:46.6, AN 7.56:6.1, AN 10.93:14.4), but the commentary says that here it refers to the next higher attainment.So ‘atthi uttari nissaraṇan’ti pajānāti. 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.”Tabbahulīkārā atthitvevassa 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.*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, with mind free of boundaries. He understood: ‘There is an escape beyond.’ Repeated practice of that confirmed this for him.

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.

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.*The initial list representing the absorption factors is adjusted according to the level of absorption, while the remainder of the list stays the same.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. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

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.

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.

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. Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—He knew those phenomena as they arose, as they remained, and as they went away. tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

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.*“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 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.

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.

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.*“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).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. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

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. 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.

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.

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. Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

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. 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.

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.

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. Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind free of limits. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

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. 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.

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.

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. Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He understood: So evaṁ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

And 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 MN 52:14.7, MN 64:15.5, and MN 102:4.4. 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 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.

So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:*vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed) ‘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.

And he emerged from that attainment with mindfulness. So tāya samāpattiyā sato vuṭṭhahati. Then he contemplated the phenomena of that attainment that had passed, ceased, and perished: So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:*vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed)‘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 MN 52:14.7, MN 64:15.5, and MN 102:4.4. 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”.‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, his mind without boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. Repeated practice of that confirmed this for him. Tabbahulīkārā atthitvevassa hoti.

And 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, with mind free of boundaries. He understood: ‘There is no escape beyond.’*He has fully realized Nibbāna, beyond which there is nothing higher. By cultivating that he confirmed that there is not.

So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:*vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed) ‘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.

And he emerged from that attainment with mindfulness. So tāya samāpattiyā sato vuṭṭhahati. Then he contemplated the phenomena of that attainment that had passed, ceased, and perished: So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:*vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed)‘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.‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. Regarding those phenomena, he meditated without getting involved or shying away, independent, untied, liberated, detached, with mind free of boundaries. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. He understood: ‘There is no escape beyond.’*He has fully realized Nibbāna, beyond which there is nothing higher.So ‘natthi uttari nissaraṇan’ti pajānāti. By cultivating that he confirmed that there is not. Tabbahulīkārā natthi tvevassa hoti.

And 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 MN 77:15.6 and MN 100:6.1.

Yaṁ kho taṁ, bhikkhave, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario 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.

And if there’s anyone of whom it may be rightly said that Yaṁ kho taṁ, bhikkhave, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario vadamāno vadeyya: they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.*Compare MN 77:15.6 and MN 100:6.1.‘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.

And 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 SN 8.7:3.2 and of Mahākassapa at SN 16.11:15.2. The phrase was adopted from the Brahmins’ claim to be born from the mouth of Brahmā (MN 84:4.5, DN 27:3.9).

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.

And if there’s anyone of whom it may be rightly said that Yaṁ kho taṁ, bhikkhave, 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.*Also said of Sāriputta at SN 8.7:3.2 and of Mahākassapa at SN 16.11:15.2. The phrase was adopted from the Brahmins’ claim to be born from the mouth of Brahmā (MN 84:4.5, DN 27:3.9).‘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.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.