English
2. The Section on Successive Contemplation 1. The Discourse on Successive Contemplation 93. Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus, “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “Wise, bhikkhus, is Sāriputta; greatly discerning, bhikkhus, is Sāriputta; widely discerning, bhikkhus, is Sāriputta; joyful in discernment, bhikkhus, is Sāriputta; swift in discernment, bhikkhus, is Sāriputta; sharp in discernment, bhikkhus, is Sāriputta; penetrating in discernment, bhikkhus, is Sāriputta. Sāriputta, bhikkhus, for half a month contemplates phenomena successively. And this, bhikkhus, is Sāriputta’s successive contemplation of phenomena. 94. “Here, bhikkhus, Sāriputta, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. And those phenomena in the first jhāna—thought and examination, rapture and happiness, and one-pointedness of mind; contact, feeling, perception, volition, consciousness, zeal, decision, energy, mindfulness, equanimity, and attention—these phenomena are successively determined by him. These phenomena arise known to him, they remain known to him, they cease known to him. He understands thus: ‘Indeed, these phenomena, not having been, come into being; having been, they vanish.’ He dwells unattached, unrepelled, independent, unbound, liberated, disjoined from those phenomena, with a mind free from limitations. He understands: ‘There is a further escape.’ His frequent engagement with that is: ‘It exists.’ “Again, bhikkhus, Sāriputta, with the subsiding of thought and examination, with the internal pacification and unification of mind, enters and dwells in the second jhāna, which is without thought and examination, with rapture and happiness born of concentration. he enters and dwells in it. And those states in the second jhana – inner tranquility and joy and pleasure and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, attention – these states are well-established for him. These states arise known to him, they persist known to him, they cease known to him. He thus understands: ‘Indeed, these states, not having been, come into being; having been, they vanish.’ He dwells in those states without clinging, without aversion, unattached, unbound, released, disjoined, with a mind free from limitations. He understands: ‘There is a further escape.’ Through making that abundant, it exists for him. Furthermore, bhikkhus, Sariputta, with the fading of joy, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body. That which the noble ones declare: ‘He is equanimous, mindful, and dwells in pleasure’ – he enters and dwells in the third jhana. And those states in the third jhana – pleasure and mindfulness and clear comprehension and unification of mind, contact, feeling, perception, intention, consciousness, desire, decision, energy, mindfulness, equanimity, attention – these states are well-established for him. These states arise known to him, they persist known to him, they cease known to him. He thus understands: ‘Indeed, these states, not having been, come into being; having been, they vanish.’ He dwells in those states without clinging, without aversion, unattached, unbound, released, disjoined, with a mind free from limitations. He understands: ‘There is a further escape.’ Through making that abundant, it exists for him. Furthermore, bhikkhus, Sariputta, with the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. And those states in the fourth jhana – equanimity, neither painful nor pleasant Feeling, tranquility, non-engagement of mind, purity of mindfulness, and one-pointedness of mind; contact, feeling, perception, volition, consciousness, will, decision, energy, mindfulness, equanimity, attention – these states are well-established in him. These states of his arise known, persist known, vanish known. He thus understands: 'Indeed, these states, not having been, come into being; having been, they pass away.' He, regarding these states, is not approaching, not departing, unattached, unbound, fully liberated, disjoined, and dwells with a mind made boundless. He understands: 'There is a further escape.' By making that abundant, it exists for him. Furthermore, monks, Sāriputta, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking 'space is infinite,' enters and dwells in the dimension of infinite space. And those states in the dimension of infinite space – the perception of infinite space and one-pointedness of mind, contact, feeling, perception, volition, consciousness, will, decision, energy, mindfulness, equanimity, attention – these states are well-established in him. These states of his arise known, persist known, vanish known. He thus understands: 'Indeed, these states, not having been, come into being; having been, they pass away.' He, regarding these states, is not approaching, not departing, unattached, unbound, fully liberated, disjoined, and dwells with a mind made boundless. He understands: 'There is a further escape.' By making that abundant, it exists for him. Furthermore, monks, Sāriputta, by completely transcending the dimension of infinite space, thinking 'consciousness is infinite,' enters and dwells in the dimension of infinite consciousness. And those states in the dimension of infinite consciousness – the perception of infinite consciousness and one-pointedness of mind, contact, feeling, perception, volition, consciousness, will, decision, energy, mindfulness, equanimity, attention – these states are well-established in him. For him, these phenomena arise known, persist known, pass away known. He thus understands: ‘Indeed, these phenomena, not having been, come to be; having been, they cease.’ He dwells in regard to those phenomena, without attachment, without aversion, unattached, unhindered, liberated, disjoined, with a mind free from boundaries. He understands: ‘There is a further escape.’ Through making that abundant, it exists for him. Furthermore, bhikkhus, Sāriputta, having entirely transcended the sphere of infinite consciousness, thinking ‘there is nothing,’ enters and dwells in the sphere of nothingness. And those phenomena in the sphere of nothingness – the perception of the sphere of nothingness and one-pointedness of mind, contact, feeling, perception, intention, consciousness, desire, determination, energy, mindfulness, equanimity, attention – these phenomena are well-established for him step by step. For him, these phenomena arise known, persist known, pass away known. He thus understands: ‘Indeed, these phenomena, not having been, come to be; having been, they cease.’ He dwells in regard to those phenomena, without attachment, without aversion, unattached, unhindered, liberated, disjoined, with a mind free from boundaries. He understands: ‘There is a further escape.’ Through making that abundant, it exists for him. 95. Furthermore, bhikkhus, Sāriputta, having entirely transcended the sphere of nothingness, enters and dwells in the sphere of neither perception nor non-perception. He emerges from that attainment mindfully. Having emerged mindfully from that attainment, he contemplates those phenomena that are past, ceased, and transformed: ‘Indeed, these phenomena, not having been, come to be; having been, they cease.’ He dwells in regard to those phenomena, without attachment, without aversion, unattached, unhindered, liberated, disjoined, with a mind free from boundaries. He understands: ‘There is a further escape.’ Through making that abundant, it exists for him. 96. Furthermore, bhikkhus, Sāriputta, having entirely He, having transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. And seeing with wisdom, his taints are destroyed. He emerges mindfully from that attainment. Having emerged mindfully from that attainment, he contemplates those phenomena that are past, ceased, and transformed: 'Indeed, these phenomena, not having been, come to be; having been, they cease.' He dwells in relation to those phenomena unattached, unrepelled, unreliant, unconstrained, liberated, disjoined, with a mind free from boundaries. He understands: 'There is no further escape.' Through making that abundant, it becomes for him a state of non-existence. 97. "If, monks, one were to speak rightly, saying: 'He has attained mastery, attained perfection in noble virtue; he has attained mastery, attained perfection in noble concentration; he has attained mastery, attained perfection in noble wisdom; he has attained mastery, attained perfection in noble liberation'— it is of Sāriputta alone that one would speak rightly, saying: 'He has attained mastery, attained perfection in noble virtue; he has attained mastery, attained perfection in noble concentration; he has attained mastery, attained perfection in noble wisdom; he has attained mastery, attained perfection in noble liberation.' If, monks, one were to speak rightly, saying: 'He is the Buddha's true son, born from his mouth, born of Dhamma, created by Dhamma, an heir to Dhamma, not an heir to material things'— it is of Sāriputta alone that one would speak rightly, saying: 'He is the Buddha's true son, born from his mouth, born of Dhamma, created by Dhamma, an heir to Dhamma, not an heir to material things.'