ßAgain, bhikkhus, Sàriputta, overcoming thoughts and thought processes, the mind internally appeased in one point, with joy and pleasàntness born of concentration abides in the second jhànaThese things of the second jhàna such as internal appeasement, joy, pleasantness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, mindfulness, equanimity and attention, follow one after the other, to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyokedand is unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, with equanimity to joy and detachment abides mindful and aware, and with the body experiences pleasantness too and abdes in the third jhàna. The noble ones say it's abiding in pleasantness mindfully. These things of the third jhàna such as equanimity, pleasantness, mindful awareness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, equanimity and attention, follow one after the other to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released unyoked and unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, dispelling pleasantness and unpleasantness, earlier having overcome pleasure and displeasure purifying mindfulness with equanimity abides in the fourth jhàna These things of the fourth jhàna such as equanimity, neither unpleasant nor pleasant feelings, observed feelings not enjoyed, purified mindfulness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, equanimity and attention, follow one after the other to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyokedand is unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, overcoming all perceptions, of matter and anger, not attending to various perceptions, with space is boundless attains to the sphere of space. Those things of the sphere of space such as the perception of space, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, equanimity and attention, follow one after the other to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released unyoked and unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, overcoming all perceptions of space with consciousness is boundless attains to the sphere of consciousness. Those things of the sphere of consciousness such as the perception of consciousness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, equanimity and attention, follow one after the other. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyokedand is unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, overcoming all perceptions of consciousness with there is nothing attains to the sphere of nothingness. Those things of the sphere of nothingness such as the perception of nothingness, one pointedness of mind, contact, feelings, perceptions, intentions, interest, resolution, effort, equanimity and attention, follow one after the other to him. They rise, persist and fade with his knowledge. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released, unyokedand unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, overcoming all perceptions of nothingnessattains to the sphere of neither perception nor non perception. He mindfully rises from that attainment and reflects the things, that have passed away ceased and changed. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyokedand unrestricted. knows there is an escape beyond this. With much practise they come to him.

ßAgain, bhikkhus, Sàriputta, overcoming all the sphere of neither perception nor non perception attains the cessation of perceptions and feelings. Seeing it with wisdom his desires get destroyed. He mindfully rises from that attainment and reflects the things, that have passed away ceased and changed. He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released unyokedand unrestricted. knows there is nothing beyond this. With much practise nothing comes to him.

ßBhikkhus, saying it rightly, it is Sàriputta that has mastered and completed the noble ones' virtues, mastered and completed the noble ones' concentration, mastered and completed the noble ones' perception, mastered and completed the noble ones' release. Sayng it rightly it is only Sàriputta that has mastered and completed the noble ones' virtues, concentration, wisdom and release.

ßBhikkhus, saying it rightly, he is the Blessed One's own son born of the mouth, born of the Teaching, the sign of the Teaching, the heritage of the Teaching and notone born from the heritage of material.

ßBhikkhus, Sàriputta follows rolling the noble wheel of the Teaching, rightfully rolled by the Thus Gone One.û

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.