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Again, bhikkhus, with the stilling of applied and sustained thought, Sāriputta entered and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
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And the states in the second jhāna—the self-confidence, the rapture, the pleasure, and the unification of mind; the con- tact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disap- peared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, with the fading away as well of rapture, Sāriputta abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, he entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’
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And the states in the third jhāna—the equanimity, the pleasure, the mindfulness, the full awareness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention— these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, Sāriputta entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
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And the states in the fourth jhāna—the equanimity, the neither-painful-nor-pleasant feeling, the mental unconcern due to tranquillity,1050 the purity of mindfulness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention— these states were defined by him one by one as they occurred; known to him those states arose, known they were present, [27] known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ Sāriputta entered upon and abided in the base of infinite space.
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And the states in the base of infinite space—the perception of the base of infinite space and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ Sāriputta entered upon and abided in the base of infinite consciousness.
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And the states in the base of infinite consciousness—the perception of the base of infinite consciousness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention— these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cuttivation of that [attainment], he confirmed that there is. [28]
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Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ Sāriputta entered upon and abided in the base of nothingness.
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And the states in the base of nothingness—the perception of the base of nothingness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, by completely surmounting the base of nothingness, Sāriputta entered upon and abided in the base of neither-perception-nor-non-perception.
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He emerged mindful from that attainment. Having done so, he contemplated the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’1051 Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is.
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Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, Sāriputta entered upon and abided in the cessation of perception and feeling. And his taints were destroyed by his seeing with wisdom.
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He emerged mindful from that attainment. Having done so, he recalled the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. He understood: ‘There is no escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is not.