4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸MN‍MN 111    🔝
 MN 111 - MN 111 anu-pada: one after another
    MN 111.1 - (smd1: 1st jhāna)
    MN 111.2 - (smd2: 2nd jhāna)
    MN 111.3 - (smd3: 3rd jhāna)
    MN 111.4 - (smd4: 4th jhāna)
    MN 111.5 - (smd 5: infinite space)
    MN 111.6 - (smd 6: infinite consciousness)
    MN 111.7 - (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)
    MN 111.8 - (smd 8: requires “emerging” from attainment before doing vipassana)
    MN 111.9 - (smd 9: requires “emerging” from attainment before doing vipassana)
    MN 111.10 – (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)

detailed TOC

 MN 111 - MN 111 anu-pada: one after another
    MN 111.1 - (smd1: 1st jhāna)
        MN 111.1.1 - (vipassana while in jhāna refrain)
    MN 111.2 - (smd2: 2nd jhāna)
        MN 111.2.1 - (vipassana while in jhāna refrain)
    MN 111.3 - (smd3: 3rd jhāna)
        MN 111.3.1 - (vipassana while in jhāna refrain)
    MN 111.4 - (smd4: 4th jhāna)
        MN 111.4.1 - (vipassana while in jhāna refrain)
    MN 111.5 - (smd 5: infinite space)
        MN 111.5.1 - (vipassana while in jhāna refrain)
    MN 111.6 - (smd 6: infinite consciousness)
        MN 111.6.1 - (vipassana while in jhāna refrain)
    MN 111.7 - (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)
        MN 111.7.1 - (vipassana while in jhāna refrain)
    MN 111.8 - (smd 8: requires “emerging” from attainment before doing vipassana)
        MN 111.8.1 - (vipassana after emerging from attainment)
    MN 111.9 - (smd 9: requires “emerging” from attainment before doing vipassana)
        MN 111.9.1 - (Sariputta ended āsavā, becomes an arahant in this attainment)
        MN 111.9.2 - (vipassana after emerging from attainment)
        MN 111.9.5 – (there is no further escape beyond 9th attainment)
    MN 111.10 – (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)

111 - MN 111 anu-pada: one after another


(2022 FLIPT translation by frankk‍ derived from Ṭhānissaro Bhikkhu‍)

ekaṃ samayaṃ bhagavā sāvatthiyaṃ 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 monks:
“bhikkhavo”ti.
“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Paṇḍito, bhikkhave, sāriputto;
“Monks, Sāriputta is [a wise]-pundit.
Mahā-pañño, bhikkhave, sāriputto;
He has great discernment,
Puthu-pañño, bhikkhave, sāriputto;
widespread discernment,
Hāsa-pañño, bhikkhave, sāriputto;
laughing discernment,
Javana-pañño, bhikkhave, sāriputto;
swift discernment,
Tikkha-pañño, bhikkhave, sāriputto;
sharp discernment,
Nibbedhika-pañño, bhikkhave, sāriputto;
and penetrating discernment.
sāriputto, bhikkhave, aḍḍhamāsaṃ anupada-dhamma--
For a fortnight, (regarding) one-after-another dharma-[phenomena],
--vi-passanaṃ vi-passati.
(the) clear-seeing (of that he) clearly-sees.
Tatridaṃ, bhikkhave, sāriputtassa anupada-dhamma-vipassanāya hoti.
And this is how he did it.

111.1 - (smd1: 1st jhāna)



♦ 94. “idha, bhikkhave, sāriputto
94. “There was the case where Sāriputta—
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.


ye ca paṭhame jhāne VAR dhammā
Whatever dharma-[phenomena] there are in the first jhāna—
vitakko ca vicāro ca pīti ca sukhañca citt-ek-aggatā ca,
directed thought, evaluation, rapture, pleasure, mind’s-singular-preoccupation,

111.1.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.2 - (smd2: 2nd jhāna)


♦ “puna caparaṃ, bhikkhave, sāriputto
“And further,
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.


ye ca dutiye jhāne dhammā —
Whatever dharma-[phenomena] there are in the second jhāna—
ajjhattaṃ sampasādo ca pīti ca sukhañca citt'-ek'-aggatā ca,
internal assurance, rapture, pleasure, singleness of mind,

111.2.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.3 - (smd3: 3rd jhāna)


♦ “puna caparaṃ, bhikkhave, sāriputto
“And further,
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.


ye ca tatiye jhāne dhammā —
Whatever dharma-[phenomena] there are in the third jhāna—
sukhañca sati ca sampajaññañc citt'-ek'-aggatā ca,
pleasure, remembering, lucid-discerning, mind's-singular-preoccupation,

111.3.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.4 - (smd4: 4th jhāna)


♦ “puna caparaṃ, bhikkhave, sāriputto
“And further,
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.


ye ca catutthe jhāne dhammā —
Whatever dharma-[phenomena] there are in the fourth jhāna—
upekkhā adukkhamasukhā vedanā
equanimous-observation, neither pleasure nor pain experienced-sensation;
passaddhattā cetaso anābhogo sati-pārisuddhi
an unconcern due to pacification 3 of awareness and remembrance-purified,
citt'-ek'-aggatā ca,
mind's-singular-preoccupation,

111.4.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.5 - (smd 5: infinite space)


♦ “puna caparaṃ, bhikkhave, sāriputto
“Sāriputta went further,

sabbaso rūpa-saññānaṃ samatikkamā
Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā
with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti
[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite space.


ye ca ākāsānañcāyatane dhammā —
Whatever dharma-[phenomena] there are in the dimension of the infinitude of space—
ākāsānañcāyatanasaññā ca
the perception of the dimension of the infinitude of space,
citt'-ek'-aggatā ca
mind's-singular-preoccupation,

111.5.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.6 - (smd 6: infinite consciousness)


♦ “puna caparaṃ, bhikkhave, sāriputto
“Sāriputta went further,

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti
[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite consciousness.


ye ca viññāṇañcāyatane dhammā —
Whatever dharma-[phenomena] there are in the dimension of the infinitude of consciousness—
viññāṇañcāyatanasaññā ca
the perception of the dimension of the infinitude of consciousness,
citt'-ek'-aggatā ca,
mind's-singular-preoccupation,

111.6.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.7 - (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)


♦ “puna caparaṃ, bhikkhave, sāriputto
“Sāriputta went further,

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti
[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of nothingness.


ye ca ākiñcaññāyatane dhammā —
Whatever dharma-[phenomena] there are in the dimension of nothingness—
ākiñcaññāyatanasaññā ca
the perception of the dimension of nothingness,
citt'-ek'-aggatā ca,
mind's-singular-preoccupation,

111.7.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā
contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ
mind,2 desire, decision, vigor,
sati upekkhā manasikāro —
remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.
he ferreted out those dharmas one after another.
tyāssa dhammā
those dharmas:
viditā uppajjanti,
Known to him they arose,
viditā upaṭṭhahanti,
known to him they became established,
viditā abbhatthaṃ gacchanti.
known to him they subsided.
so evaṃ pajānāti —
He discerned,
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’

111.8 - (smd 8: requires “emerging” from attainment before doing vipassana)



♦ 95. “puna caparaṃ, bhikkhave, sāriputto
“Sāriputta went further,

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of neither perception nor non-perception.
[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]


111.8.1 - (vipassana after emerging from attainment)


so tāya samāpattiyā sato vuṭṭhahati.
He emerged from that attainment remembering [the ☸Dharma ]..
so tāya samāpattiyā sato vuṭṭhahitvā
On emerging from that attainment with remembrance,
ye dhammā VAR atītā niruddhā vipariṇatā te dhamme samanupassati —
he regarded the past dharma-[phenomena] that had ceased & changed:
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.
and pursuing it, he confirmed that ‘There is.’
(see footnote 4)

111.9 - (smd 9: requires “emerging” from attainment before doing vipassana)


♦ 96. “puna caparaṃ, bhikkhave, sāriputto
“Sāriputta went further,

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati
they enter and remain in the cessation of perception and sensation.


111.9.1 - (Sariputta ended āsavā, becomes an arahant in this attainment)


paññāya cassa disvā
And when he saw with discernment,
āsavā parikkhīṇā honti.
his asinine-inclinations were totally ended.

111.9.2 - (vipassana after emerging from attainment)


so tāya samāpattiyā sato vuṭṭhahati.
He emerged from that attainment remembering [the ☸Dharma ]..
so tāya samāpattiyā sato vuṭṭhahitvā
On emerging from that attainment with remembrance,
ye dhammā VAR atītā niruddhā vipariṇatā te dhamme samanupassati —
he regarded the past dharma-[phenomena] that had ceased & changed:
‘evaṃ kirame dhammā
‘So this is how these dharma-[phenomena],
ahutvā sambhonti,
not having been, come into play.
hutvā paṭiventī’ti.
Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo
He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto
independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.
with an awareness rid of barriers.

111.9.5 – (there is no further escape beyond 9th attainment)


so ‘natthi uttari nissaraṇan’ti pajānāti.
He discerned that ‘There is no further escape,’
tabbahulīkārā natthitvevassa hoti.
and pursuing it, he confirmed that ‘There isn’t.’

111.10 – (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)



Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya:
And if there’s anyone of whom it may be rightly said that
‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya:
they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.
‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.
Yaṃ kho taṃ, 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 taṃ sammā vadamāno vadeyya:
they’re the Buddha’s true-born child, born from his mouth, born of the Dharma, created by the Dharma, heir to the Dharma, not the heir in material things, it’s Sāriputta.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.
Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ 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 bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
♦ anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.
(end of sutta)

B. Thanissaro Notes

1. “Clearly saw insight”: In Pali, this is vipassanaṁ vipassi, which could be translated literally as “clearly saw clear seeing” or “insighted insight.” The Commentary states that the half-month mentioned here refers to the half month between Ven. Sāriputta’s ordination and his attainment of arahantship, described in MN 74. These two suttas treat Sāriputta’s attainment from two different perspectives. This sutta shows it from the standpoint of his mastery of the four jhānas and the formless attainments based on the fourth jhāna. That sutta shows it as occurring when he starts reflecting on a point while listening to a discourse that the Buddha is giving to his nephew. To put the two suttas together, we can infer that prior to the discourse given in MN 74, Sāriputta had mastered the dimension of neither perception nor non-perception. While listening to the discourse, he reflected on the point that the Buddha recommended abandoning all mental dharma-[phenomena] through direct knowledge. This would have led him to the cessation of perception and feeling (during which he would not be listening to the discourse) and so to awakening.
2. Reading viññāṇaṁ with the Thai edition of the Canon. The Burmese and PTS editions read cittaṁ, which could mean “mind” or “intent” (as in the four bases of success).
3. Reading passaddhattā with the Burmese edition. The Thai edition reads, parisuddhatā, “through purity.” The Sinhalese edition reads pasiddhatā, which would mean “empowerment” (?—this term is not listed in the PTS Dictionary). The PTS edition reads passi vedanā, which is unintelligible.
4. Notice that, with each of the previous levels of attainment, Sāriputta was able to ferret out the various mental dharma-[phenomena] arising there while he was still in the attainment. With this attainment and the following one, however, he was not able to analyze the mental dharma-[phenomena] present and absent there until after he had left the attainment. The difference here is related to the point made in AN 9:36 that all the attainments up through the dimension of nothingness are “perception-attainments.” And that, “As far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions—the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling—I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”
For a discussion of how insight can be developed in the context of jhāna, see The Wings to awakening, IIIF.
5. For a more detailed description of what a meditator experiences on emerging from the cessation of perception and feeling, see MN 44.
See also: MN 43; MN 52; MN 140; AN 5:28; AN 9:36




Misc.

detailed blog audits on MN 111


🔗fun with fallacies: 2021/03 MN 111 Elephant in the room, smoking gun, red herrings, sophistry
🔗clever sophistry 2021/01 sophistry: MN 111 jhana 'lite' vs. jhana 'heavy', sutta vs. vism. 'jhana'.
🔗cognitive dissonance and blind faith: 2020/09 MN 111: example of typical fallacious explanation that late Abhidhamma followers use to explain doing vipassana while in jhāna
🔗ostrich strategy 2020/05 AN 4.41 and MN 111 How B. Sujato, B. Analayo, and Ajahn Brahm understand vitakka and vicara in those suttas.



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