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7. Sāriputta Saṃyutta 1. Discourse on Seclusion-born 332. At one time the venerable Sāriputta was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the venerable Sāriputta, having dressed in the morning, and taking his bowl and robe, entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, after his meal, returning from his alms round, he approached Andhavana for a day's abiding. Having entered Andhavana, he sat down for a day's abiding at the root of a certain tree. Then the venerable Sāriputta, having risen from seclusion in the evening, approached Jeta's Grove, Anāthapiṇḍika's Park. The venerable Ānanda saw the venerable Sāriputta coming from afar. Having seen the venerable Sāriputta, he said this: "Your faculties are serene, friend Sāriputta; your complexion is pure, radiant. With what abiding, venerable Sāriputta, did you abide today?" "Here, friend, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and remained in the first jhāna, which is accompanied by directed thought and sustained thought, born of seclusion, with rapture and pleasure. To me, friend, it does not occur: 'I am entering the first jhāna,' or 'I have entered the first jhāna,' or 'I have emerged from the first jhāna.'" "Indeed, for the venerable Sāriputta, the latent tendencies of 'I-making,' 'mine-making,' and conceit have been thoroughly uprooted for a long time. Therefore, for the venerable Sāriputta, it does not occur: 'I am entering the first jhāna,' or 'I have entered the first jhāna,' or 'I have emerged from the first jhāna.'" First. 2. Discourse on Without Directed Thought 333. At Sāvatthī. The venerable Ānanda saw... ...and said this to the venerable Sāriputta: "Your faculties are serene, friend Sāriputta; your complexion is pure, radiant. With what abiding, venerable Sāriputta, did you abide today?" "Here, friend, with the stilling of directed thought and sustained thought... Having entered and dwelled in the second jhana, which is with internal tranquilization, unification of mind, without initial application and sustained application, rapture and pleasure born of concentration. For me, friend, it does not occur thus: 'I am entering the second jhana,' or 'I have entered the second jhana,' or 'I have emerged from the second jhana.' Indeed, for Venerable Sariputta, for a long time, the latent tendencies of 'I-making,' 'mine-making,' and conceit have been well uprooted. Therefore, for Venerable Sariputta, it does not occur thus: 'I am entering the second jhana,' or 'I have entered the second jhana,' or 'I have emerged from the second jhana.' The Second. 3. Discourse on Rapture 334. Occasion at Savatthi. Venerable Ananda saw... "Indeed, friend Sariputta, your faculties are serene; your complexion is pure, radiant. By what dwelling did Venerable Sariputta dwell today?" "Here, friend, with the fading of rapture, I dwelled in equanimity, mindful and clearly comprehending, and experienced pleasure with the body; that which the noble ones declare 'equanimous, mindful, dwelling in pleasure' — having entered and dwelled in the third jhana. For me, friend, it does not occur thus: 'I am entering the third jhana,' or 'I have entered the third jhana,' or 'I have emerged from the third jhana.' Indeed, for Venerable Sariputta, for a long time, the latent tendencies of 'I-making,' 'mine-making,' and conceit have been well uprooted. Therefore, for Venerable Sariputta, it does not occur thus: 'I am entering the third jhana,' or 'I have entered the third jhana,' or 'I have emerged from the third jhana.' The Third. 4. Discourse on Equanimity 335. Occasion at Savatthi. Venerable Ananda saw... "Indeed, friend Sariputta, your faculties are serene; your complexion is pure, radiant. By what dwelling did Venerable Sariputta dwell today?" "Here, friend, with the abandoning of pleasure and the abandoning of pain... With the fading away of pleasure and pain before, I dwell, having entered the fourth jhāna, purity of mindfulness due to equanimity, neither painful nor pleasant. For me, friend, it does not occur: 'I am entering the fourth jhāna,' or 'I have entered the fourth jhāna,' or 'I have emerged from the fourth jhāna.'" "Indeed, for Venerable Sāriputta, the latent tendencies of 'I am,' 'mine,' and conceit have been thoroughly uprooted for a long time. Therefore, for Venerable Sāriputta, it does not occur: 'I am entering the fourth jhāna,' or 'I have entered the fourth jhāna,' or 'I have emerged from the fourth jhāna.'" Fourth. 5. Discourse on the Dimension of Infinite Space 336. Occasion at Sāvatthī. Then Venerable Ānanda saw... "...Here, friend, with the complete transcendence of perceptions of form, with the fading away of perceptions of sensory impact, with non-attention to perceptions of diversity, I dwell, having entered the dimension of infinite space, thinking, 'Space is infinite.'... ...or 'I have emerged.'" Fifth. 6. Discourse on the Dimension of Infinite Consciousness 337. Occasion at Sāvatthī. Then Venerable Ānanda saw... "...Here, friend, with the complete transcendence of the dimension of infinite space, I dwell, having entered the dimension of infinite consciousness, thinking, 'Consciousness is infinite.'... ...or 'I have emerged.'" Sixth. 7. Discourse on the Dimension of Nothingness 338. Occasion at Sāvatthī. Then Venerable Sāriputta... "...Here, friend, with the complete transcendence of the dimension of infinite consciousness, I dwell, having entered the dimension of nothingness, thinking, 'There is nothing.'... ...or 'I have emerged.'" Seventh. 8. Discourse on the Dimension of Neither Perception Nor Non-Perception 339. Occasion at Sāvatthī. Then Venerable Sāriputta... "...Here, friend, with the complete transcendence of the dimension of nothingness, I dwell, having entered the dimension of neither perception nor non-perception.... ...or 'I have emerged.'" Eighth. 9. Discourse on the Attainment of Cessation 340. Occasion at Sāvatthī. Then Venerable Sāriputta... "...Here, friend, with the complete transcendence of the dimension of neither perception nor non-perception..." Having transcended the sphere of neither-perception-nor-non-perception, I dwell having attained the cessation of perception and feeling. For me, friend, it does not occur thus: 'I am attaining the cessation of perception and feeling,' or 'I have attained the cessation of perception and feeling,' or 'I have emerged from the cessation of perception and feeling.'" "Indeed, for Venerable Sāriputta, the latent tendencies of 'I-making,' 'mine-making,' and conceit have been thoroughly uprooted for a long time. Therefore, for Venerable Sāriputta, it does not occur thus: 'I am attaining the cessation of perception and feeling,' or 'I have attained the cessation of perception and feeling,' or 'I have emerged from the cessation of perception and feeling.'" The Ninth. 10. The Discourse to Sūcimukhī 341. At one time, Venerable Sāriputta was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Then, in the morning, Venerable Sāriputta dressed, and taking his bowl and robe, entered Rājagaha for alms. Having walked for alms in Rājagaha, going from house to house, he ate that alms-food leaning against the base of a certain wall. Then Sūcimukhī the wanderer approached Venerable Sāriputta; having approached, she said this to Venerable Sāriputta: "Why, ascetic, do you eat with your face down?" "Indeed, sister, I do not eat with my face down." "Then, ascetic, do you eat with your face up?" "Indeed, sister, I do not eat with my face up." "Then, ascetic, do you eat facing the directions?" "Indeed, sister, I do not eat facing the directions." "Then, ascetic, do you eat facing the intermediate directions?" "Indeed, sister, I do not eat facing the intermediate directions." "'Why, ascetic, do you eat with your face down?' When asked thus, you say, 'Indeed, sister, I do not eat with my face down.' 'Then, ascetic, do you eat with your face up?' When asked thus, you say, 'Indeed, sister, I do not eat with my face up.' 'Then, ascetic, "No, do you eat facing the directions?" When asked thus, "No, sister, I do not eat facing the directions," you say. "Then, ascetic, do you eat facing the intermediate directions?" When asked thus, "No, sister, I do not eat facing the intermediate directions," you say. "How then, ascetic, do you eat?" "Those ascetics and brahmins, sister, who make a living by wrong livelihood through knowledge of sites and animal omens, these ascetics and brahmins, sister, are called 'eaters facing downwards'. Those ascetics and brahmins, sister, who make a living by wrong livelihood through knowledge of stars and animal omens, these ascetics and brahmins, sister, are called 'eaters facing upwards'. Those ascetics and brahmins, sister, who make a living by wrong livelihood through constant going on errands and messages, these ascetics and brahmins, sister, are called 'eaters facing the directions'. Those ascetics and brahmins, sister, who make a living by wrong livelihood through knowledge of bodily marks and animal omens, these ascetics and brahmins, sister, are called 'eaters facing the intermediate directions'." "I, sister, do not make a living by wrong livelihood through knowledge of sites and animal omens. I do not make a living by wrong livelihood through knowledge of stars and animal omens. I do not make a living by wrong livelihood through constant going on errands and messages. I do not make a living by wrong livelihood through knowledge of bodily marks and animal omens. I seek alms righteously; having sought alms righteously, I eat." Then the wandering ascetic Sūcimukhī went from street to street, from crossroads to crossroads in Rājagaha, and announced thus: "The Sakyan ascetics eat a righteous meal; the Sakyan ascetics eat a blameless meal." They nourish them. "Give alms to the recluses, the sons of the Sakyas." The tenth.