Kinh Bất Đoạn

Evaṁ 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:

“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.

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 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.

Puna 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.

Puna 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.

Puna 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.

Puna 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.

Puna 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.

Puna 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.

Puna 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.

Puna 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.

Yaṁ 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.

Idamavoca bhagavā.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.

SC 1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks!” “Auspicious sir,” those monks replied to the Blessed One. The Blessed One said this:

SC 2“Monks, Sāriputta is wise. Monks, Sāriputta has great wisdom. Monks, Sāriputta has broad wisdom. Monks, Sāriputta has joyous¹ wisdom. Monks, Sāriputta has quick wisdom. Monks, Sāriputta has sharp wisdom. Monks, Sāriputta has penetrating wisdom. Monks, every half-month, Sāriputta insightfully sees progressive² phenomena. Monks, this is Sāriputta‘s insightful vision³ of progressive phenomena in that case:

SC 3“Here, monks, secluded from sensuality, secluded from unwholesome phenomena, Sāriputta attains and remains in the first jhāna, which has thought and consideration, and has rapture and pleasure produced by seclusion. The phenomena which are present in the first jhāna – thought, consideration, rapture, pleasure, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention⁴ – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.⁵

SC 4“Again, monks, with the calming of thought and consideration, and with internal composure⁶ and mental focus⁷, Sāriputta attains and remains in the second jhāna, which is free of thought and free of consideration, and has rapture and pleasure born from concentration. The phenomena which are present in the second jhāna – internal composure, rapture, pleasure, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 5“Again, monks, with the fading away of rapture, Sāriputta remains equanimous, mindful, and clearly comprehending, and experiences pleasure with the body; he attains and remains in the third jhāna, which the noble ones describe as ‘Equanimous, mindful, and dwelling happily.’ The phenomena which are present in the third jhāna – pleasure, mindfulness, clear comprehension, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 6“Again, monks, with the abandoning of pleasure, the abandoning of pain, and the prior disappearance of elation and depression, Sāriputta attains and remains in the fourth jhāna, which has neither pain nor pleasure, and has purity due to mindfulness and equanimity⁸. The phenomena which are present in the fourth jhāna – equanimity, neutral⁹ feeling, composure, mental non-ideation, purity due to mindfulness, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 7“Again, monks, by completely surpassing perceptions of physical form, with the disappearance of perceptions of resistance¹⁰, and by non-attention to perceptions of diversity, perceiving that ‘Space is infinite,’ Sāriputta attains and remains in the extent¹¹ of infinite space. The phenomena which are present in the extent of infinite space – the perception of infinite space, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 8“Again, monks, by completely surpassing the extent of infinite space, perceiving that ‘Consciousness is infinite,’ Sāriputta attains and remains in the extent of infinite consciousness. The phenomena which are present in the extent of infinite consciousness – the perception of infinite consciousness, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 9“Again, monks, by completely surpassing the extent of infinite consciousness, perceiving that ‘There is nothing,’ Sāriputta attains and remains in the extent of nothingness. The phenomena which are present in the extent of nothingness – the perception of nothingness, mental one-pointedness, sense-contact, feeling, recognition, volition, mentality, interest, resolve, energy, mindfulness, equanimity, and attention – are progressively identified by him. These phenomena are known by him as they arise, as they persist, and as they disappear. He understands in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 10“Again, monks, by completely surpassing the extent of nothingness, Sāriputta attains and remains in the extent of neither perception nor non-perception. He mindfully emerges from that attainment.¹² After mindfully emerging from that attainment, he regards those phenomena which have passed, ceased, and changed in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is an escape beyond this.’ Practicing that frequently, he knows that there is a further escape.

SC 11“Again, monks, by completely surpassing the extent of neither perception nor non-perception, Sāriputta attains and remains in the cessation of perception and feeling¹³. After seeing them with wisdom, the taints are completely eliminated¹⁴. He mindfully emerges from that attainment.¹⁵ After mindfully emerging from that attainment, he regards those phenomena which have passed, ceased, and changed in this way: ‘It seems that these phenomena were not present, then they manifested; then after being present, they vanished again.’ In regard to those phenomena, he remains unattracted, unrepelled, independent, unattached, released, unbound, with an unrestricted mind. He understands, ‘There is no escape beyond this.’ Practicing that frequently, he knows that there is not a further escape.

SC 12“Monks, about whom one who is speaking rightly might say ‘He has attained mastery and perfection in noble conduct, he has attained mastery and perfection in noble concentration, he has attained mastery and perfection in noble wisdom, he has attained mastery and perfection in noble liberation,’ it is about Sāriputta that one who is speaking rightly might say, ‘He has attained mastery and perfection in noble conduct… concentration… wisdom… liberation.’

SC 13“Monks, about whom who is speaking rightly might say ‘He is the Blessed One‘s legitimate son, born from his mouth, born from the Dhamma, created by the Dhamma, heir to the Dhamma rather than heir to material things,’ it is about Sāriputta that one who is speaking rightly might say, ‘He is the Blessed One‘s legitimate son… heir to the Dhamma rather than heir to material things.’ Monks, Sāriputta rightly continues the rolling of the unsurpassed wheel of Dhamma which was set in motion by the Tathāgata.”

SC 14This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.