Sāriputta's Enlightenment in MN 74/111

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samseva
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Sāriputta's Enlightenment in MN 74/111

Post by samseva » Sat Feb 16, 2019 4:21 am

Sāriputta's Enlightenment is recounted in both MN 74 and MN 111. However, the two don't seem to be similar at all, one being while fanning the Buddha, while the other being deeply in jhāna.

In MN 74:
MN 74 (transl., Bhikkhu Bodhi) wrote: [... (having taught Dīghanakha the elements and feelings, and their impermanence)]

14. Now on that occasion the venerable Sāriputta was standing behind the Blessed One, fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints. 738
However, in MN 111, the Buddha recounts Sāriputta's Enlightenment as the following:
MN 111 (transl., Bhikkhu Bodhi) wrote: During half a month, bhikkhus, Sāriputta gained insight into states one by one as they occurred. 1046 Now Sāriputta’s insight into states one by one as they occurred was this:

3. “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, Sāriputta entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

[... (passing through all four rūpa jhānas, and then all arūpa jhānas preceeding the base of neither-perception-nor-non-perception)]

19. 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. 1052

20. “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.’ 1053 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. 1054
While one could argue that Sāriputta reached the rūpa and arūpa jhānas after having reflected on what the Buddha said, it precisely says "As the venerable Sāriputta considered this, through not clinging...". In MN 111, his "taints were destroyed by his seeing with wisdom", after having reached cessation of perception and feeling, of which thought-conception and discursive thinking can't occur.

Anybody know why this is?


__________________________
NOTES
Bhikkhu Bodhi's note 738 in MN 74 says the following:
738. MA: Having reflected on the discourse spoken to his nephew, Ven. Sāriputta developed insight and attained arahantship. Dīghanakha attained the fruit of stream-entry.
And the notes for MN 111, 1046 and 1052 to 1054:
1046. Anupadadhammavipassanā. MA explains that he developed insight into states in successive order by way of the meditative attainments and the jhāna factors, as will be described. The two-week period referred to fell from the time of Ven. Sāriputta’s ordination under the Buddha to his attainment of arahantship while listening to the Buddha explain the comprehension of feeling to Dīghanakha (see MN 74.14).
1052. MA offers this explanation of the passage, transmitted by “the elders of India”: “The Elder Sāriputta cultivated serenity and insight in paired conjunction and realised the fruit of non-returning. Then he entered the attainment of cessation, and after emerging from it he attained arahantship.”
1053. Since there are no mental factors in the attainment of cessation, MA says that “these states” here must refer either to the states of material form that were occurring while he attained cessation, or to the mental factors of the preceding fourth immaterial attainment.
1054. Note the realisation that there is “no escape beyond” the attainment of arahantship.

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Re: Sāriputta's Enlightenment in MN 74/111

Post by sentinel » Sat Feb 16, 2019 6:12 am

samseva wrote:
Sat Feb 16, 2019 4:21 am
Sāriputta's Enlightenment is recounted in both MN 74 and MN 111. However, the two don't seem to be similar at all, one being while fanning the Buddha, while the other being deeply in jhāna.

Hi sam ,


It seems that the Mn74 is an earlier text
while Mn111 is a late text in comparison .
Mn111 appears more abhidammic where there is an attention stressed in attaining jhana especially on the cessation of perception feeling Samadhi .
:coffee:

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Re: Sāriputta's Enlightenment in MN 74/111

Post by auto » Sat Feb 16, 2019 2:47 pm

its Potthapada example https://suttacentral.net/dn9/en/sujato

you can touch peak of perception with awareness too.
Those perceptions cease in them, and other coarser perceptions don’t arise.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.

They touch cessation.
So nirodhaṃ phusati.

And that, Poṭṭhapāda, is how the gradual cessation of perception is attained with awareness.
Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
and thinking
“Poṭṭhapāda, from the time a mendicant here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception.
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati.


Standing on the peak of perception they think:
Tassa saññagge ṭhitassa evaṃ hoti:

‘Intentionality is bad for me, it’s better to be free of it.
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.

For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;

Why don’t I neither make a choice nor form an intention?’
yannūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyyan’ti.
see above, mendicant even decides neither not to make a choice nor form an intention.
They neither make a choice nor form an intention.
So na ceva ceteti, na ca abhisaṅkharoti.
by that you can do it fanning, standing etc. And that is after attaining perception of nothingness
Last edited by auto on Sat Feb 16, 2019 2:54 pm, edited 1 time in total.

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Re: Sāriputta's Enlightenment in MN 74/111

Post by Manopubbangama » Sat Feb 16, 2019 2:53 pm

samseva wrote:
Sat Feb 16, 2019 4:21 am
Sāriputta's Enlightenment is recounted in both MN 74 and MN 111. However, the two don't seem to be similar at all, one being while fanning the Buddha, while the other being deeply in jhāna.

In MN 74:
MN 74 (transl., Bhikkhu Bodhi) wrote: [... (having taught Dīghanakha the elements and feelings, and their impermanence)]

14. Now on that occasion the venerable Sāriputta was standing behind the Blessed One, fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints. 738
However, in MN 111, the Buddha recounts Sāriputta's Enlightenment as the following:
MN 111 (transl., Bhikkhu Bodhi) wrote: During half a month, bhikkhus, Sāriputta gained insight into states one by one as they occurred. 1046 Now Sāriputta’s insight into states one by one as they occurred was this:

3. “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, Sāriputta entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

[... (passing through all four rūpa jhānas, and then all arūpa jhānas preceeding the base of neither-perception-nor-non-perception)]

19. 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. 1052

20. “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.’ 1053 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. 1054
While one could argue that Sāriputta reached the rūpa and arūpa jhānas after having reflected on what the Buddha said, it precisely says "As the venerable Sāriputta considered this, through not clinging...". In MN 111, his "taints were destroyed by his seeing with wisdom", after having reached cessation of perception and feeling, of which thought-conception and discursive thinking can't occur.

Anybody know why this is?


__________________________
NOTES
Bhikkhu Bodhi's note 738 in MN 74 says the following:
738. MA: Having reflected on the discourse spoken to his nephew, Ven. Sāriputta developed insight and attained arahantship. Dīghanakha attained the fruit of stream-entry.
And the notes for MN 111, 1046 and 1052 to 1054:
1046. Anupadadhammavipassanā. MA explains that he developed insight into states in successive order by way of the meditative attainments and the jhāna factors, as will be described. The two-week period referred to fell from the time of Ven. Sāriputta’s ordination under the Buddha to his attainment of arahantship while listening to the Buddha explain the comprehension of feeling to Dīghanakha (see MN 74.14).
1052. MA offers this explanation of the passage, transmitted by “the elders of India”: “The Elder Sāriputta cultivated serenity and insight in paired conjunction and realised the fruit of non-returning. Then he entered the attainment of cessation, and after emerging from it he attained arahantship.”
1053. Since there are no mental factors in the attainment of cessation, MA says that “these states” here must refer either to the states of material form that were occurring while he attained cessation, or to the mental factors of the preceding fourth immaterial attainment.
1054. Note the realisation that there is “no escape beyond” the attainment of arahantship.
The Majjhima is definitely Sariputta-centric compared to say, Mogallana.

Tradition says he was its first banaka.

That being said, just imo, what people overlook in MN111 is that Sariputta is practicing vipassana and samadhi simultaneously, not just samadhi. This is purposely overlooked by many modern Western guys who love samadhi but think that vipassana isn't orgasmic enough.

Sariputta appears to have uprooted the defilements in two weeks time.

Regarding the contradiction, I have absolutely no way to fit those two pieces of the puzzle together. The MA commentary you quote may be as close as we ever get to an answer.

The only idea I have, and this is probably wrong, is that MN represents a lesser magga and phala than arahantship, but implies/forecasts MN111.

The other idea, in support from a few passages I gleaned from the Theragatha (from Accesstoinsight) is that perhaps he did all of his initial work in MN111 and gained final release in MN74:
Two stanzas in the Theragatha (995, 996) relate, in words ascribed to the Venerable Sariputta himself, the way in which he attained Arahatship. There he tells us:

"It was to another that the Blessed One was teaching the Dhamma; to the Dhamma-preaching I listened intently for my own good. And not in vain, for freed from all defilements, I gained release."
https://www.accesstoinsight.org/lib/aut ... tml#attain

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Re: Sāriputta's Enlightenment in MN 74/111

Post by auto » Sat Feb 16, 2019 3:14 pm

Manopubbangama wrote:
Sat Feb 16, 2019 2:53 pm
The Majjhima is definitely Sariputta-centric compared to say, Mogallana.

Tradition says he was its first banaka.

That being said, just imo, what people overlook in MN111 is that Sariputta is practicing vipassana and samadhi simultaneously, not just samadhi. This is purposely overlooked by many modern Western guys who love samadhi but think that vipassana isn't orgasmic enough.

Sariputta appears to have uprooted the defilements in two weeks time.

Regarding the contradiction, I have absolutely no way to fit those two pieces of the puzzle together. The MA commentary you quote may be as close as we ever get to an answer.

The only idea I have, and this is probably wrong, is that MN represents a lesser magga and phala than arahantship, but implies/forecasts MN111.

The other idea, in support from a few passages I gleaned from the Theragatha (from Accesstoinsight) is that perhaps he did all of his initial work in MN111 and gained final release in MN74:
Two stanzas in the Theragatha (995, 996) relate, in words ascribed to the Venerable Sariputta himself, the way in which he attained Arahatship. There he tells us:

"It was to another that the Blessed One was teaching the Dhamma; to the Dhamma-preaching I listened intently for my own good. And not in vain, for freed from all defilements, I gained release."
https://www.accesstoinsight.org/lib/aut ... tml#attain
rather in mn 74 Sariputta got stream entry.
A mendicant whose mind is freed like this doesn’t side with anyone or fight with anyone. They speak the language of the world without misapprehending it.”
Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti.
also Sariputta got attainemnt by listening Buddha, like Sakka did got his SE. Anyway there is more evidence that its SE attainment.


See,

https://www.accesstoinsight.org/tipitak ... .than.html
"Deva-king, do you recall ever having previously experienced such happiness & joy?"

"Yes, lord, I do."

"And how do you recall ever having previously experienced such happiness & joy?"
"Once, lord, the devas & asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: 'Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.'
But my attainment of happiness & joy was in the sphere of violence & weapons. It didn't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness & joy on hearing the Blessed One's Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding."

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Re: Sāriputta's Enlightenment in MN 74/111

Post by Manopubbangama » Sat Feb 16, 2019 3:20 pm

auto wrote:
Sat Feb 16, 2019 3:14 pm


rather in mn 74 Sariputta got stream entry.
Not according to http://www.vipassana.com/canon/vinaya/mv1-23-5.php

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Re: Sāriputta's Enlightenment in MN 74/111

Post by auto » Sat Feb 16, 2019 3:29 pm

Manopubbangama wrote:
Sat Feb 16, 2019 3:20 pm
auto wrote:
Sat Feb 16, 2019 3:14 pm


rather in mn 74 Sariputta got stream entry.
Not according to http://www.vipassana.com/canon/vinaya/mv1-23-5.php
And at that time Sariputta and Moggallana were practicing the holy life under Sañjaya.

not arahant, wait,

They had made this agreement: Whoever attains the Deathless first will inform the other.
let me read the second paragraph now.

So that is arhant attainment??
:
Then to Sariputta the Wanderer, as he heard this Dhamma exposition, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

then Sakka realized arhantship too?

https://www.accesstoinsight.org/tipitak ... .than.html
While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye — "Whatever is subject to origination is all subject to cessation" — as it also did to [his following of] 80,000 other devas.

i have alwasy thought that the dhamma eye in vipassana or noting tradition is streamentry.

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Re: Sāriputta's Enlightenment in MN 74/111

Post by santa100 » Sat Feb 16, 2019 7:34 pm

samseva wrote:While one could argue that Sāriputta reached the rūpa and arūpa jhānas after having reflected on what the Buddha said, it precisely says "As the venerable Sāriputta considered this, through not clinging...".
But that "as the venerable" segment depends on the timing of the phrase right before it. When did that "Then he thought" happen? while standing there fanning the Buddha or after the session? There's enough wiggle room for interpretations without conflicting with MN 111.
MN 74 wrote:Now on that occasion the venerable Sāriputta was standing behind the Blessed One, fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints.

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Re: Sāriputta's Enlightenment in MN 74/111

Post by samseva » Sun Feb 17, 2019 2:37 am

santa100 wrote:
Sat Feb 16, 2019 7:34 pm
But that "as the venerable" segment depends on the timing of the phrase right before it. When did that "Then he thought" happen? while standing there fanning the Buddha or after the session? There's enough wiggle room for interpretations without conflicting with MN 111.
MN 74 wrote:Now on that occasion the venerable Sāriputta was standing behind the Blessed One, fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints.
Well—from the English translation—interpreting '[...] fanning him. Then he thought: [...]' as Sāriputta having heard the Buddha speak, stopped fanning him, left that place, gone somewhere to meditate, reaching all rūpa and arūpa jhānas and then cessation of perception of feeling (nirodha-samāpatti), emerged from that (since it isn't possible for there to be thinking/mental activity in nirodha-samāpatti), reflected on what the Buddha had said earlier, and then reached arahantship—this is quite a stretch.

The part of 'then he thought' would need to be looked over in the original Pāḷi (because in English, it is either rather definitive, or misleading):
MN74 (VRI Edition) wrote:Now at that time Venerable Sāriputta was standing behind the Buddha fanning him.
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījayamāno (sī. pī.)]
Then he thought:
Atha kho āyasmato sāriputtassa etadahosi

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Re: Sāriputta's Enlightenment in MN 74/111

Post by sentinel » Sun Feb 17, 2019 4:36 am

Screenshot_20190217-123027.png

As mentioned above by sujato about abhidhammic . No parallel .

Mn74 parallel (11parallel)
:coffee:

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Re: Sāriputta's Enlightenment in MN 74/111

Post by santa100 » Sun Feb 17, 2019 5:16 am

samseva wrote:Well—from the English translation—interpreting '[...] fanning him. Then he thought: [...]' as Sāriputta having heard the Buddha speak, stopped fanning him, left that place, gone somewhere to meditate, reaching all rūpa and arūpa jhānas and then cessation of perception of feeling (nirodha-samāpatti), emerged from that (since it isn't possible for there to be thinking/mental activity in nirodha-samāpatti), reflected on what the Buddha had said earlier, and then reached arahantship—this is quite a stretch.
Unless the sutta specifically said something like, for ex: "right there and then [while still standing and fanning the Buddha]...", there's no way for us to know for sure one way or the other. What we do know is that the modes of attaining enlightenment can be different, hence both MN 74 and MN 111 are possible depending on the difference in dominant faculties among individuals, as taught by the Buddha on the sevenfold classification of noble individuals in MN 70

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Re: Sāriputta's Enlightenment in MN 74/111

Post by auto » Sun Feb 17, 2019 12:28 pm

santa100 wrote:
Sun Feb 17, 2019 5:16 am
samseva wrote:Well—from the English translation—interpreting '[...] fanning him. Then he thought: [...]' as Sāriputta having heard the Buddha speak, stopped fanning him, left that place, gone somewhere to meditate, reaching all rūpa and arūpa jhānas and then cessation of perception of feeling (nirodha-samāpatti), emerged from that (since it isn't possible for there to be thinking/mental activity in nirodha-samāpatti), reflected on what the Buddha had said earlier, and then reached arahantship—this is quite a stretch.
Unless the sutta specifically said something like, for ex: "right there and then [while still standing and fanning the Buddha]...", there's no way for us to know for sure one way or the other. What we do know is that the modes of attaining enlightenment can be different, hence both MN 74 and MN 111 are possible depending on the difference in dominant faculties among individuals, as taught by the Buddha on the sevenfold classification of noble individuals in MN 70
--
https://suttacentral.net/mn70/en/bodhi
“What kind of person is one liberated-by-wisdom? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but his taints are destroyed by his seeing with wisdom. This kind of person is called one liberated-by-wisdom. I do not say of such a bhikkhu that he still has work to do with diligence. Why is that? He has done his work with diligence; he is no more capable of being negligent.
it seem Sariputta MN 111 liberated both ways,

https://suttacentral.net/mn111/en/sujato
Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.
Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

https://suttacentral.net/mn70/en/sujato
And what person is freed both ways?
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?

It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.

This person is called freed both ways.
Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto

And I say that this mendicant has no work to do with diligence.
imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.

Why is that?
Taṃ kissa hetu?

They’ve done their work with diligence.
Kataṃ tassa appamādena.

They’re incapable of being negligent.
Abhabbo so pamajjituṃ.
because, freed by wisdom person does not have meditative experience with rupa, arupa
And what person is freed by wisdom?
Katamo ca, bhikkhave, puggalo paññāvimutto?

It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
like liberated both ways person also liberated by wisdom person has no more work to do with diligence,
This person is called freed by wisdom.
Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto.

I say that this mendicant has no work to do with diligence.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.

http://dictionary.sutta.org/browse/a/appamāda
appamāda:'zeal',non-laxity,earnestness,diligence,is considered as the foundation of all progress.

OR,
he is

And what person is a personal witness?
Katamo ca, bhikkhave, puggalo kāyasakkhi?
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end.
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.

i yet haven't seen in MN 111 mention that how many fetters removed.

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Re: Sāriputta's Enlightenment in MN 74/111

Post by auto » Sun Feb 17, 2019 1:13 pm

MN 74
https://suttacentral.net/mn74/en/sujato
Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.
Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci.
MN 111,
https://suttacentral.net/mn111/en/sujato
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati.
he did above after emerging with mindfulness from nevasaññānāsaññāyatanaṃ 8th jhana.
..
He understood: ‘There is an escape beyond.’
So ‘atthi uttari nissaraṇan’ti pajānāti.
And by repeated practice he knew for sure that there is.
Tabbahulīkārā atthitvevassa hoti.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.
Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
cessation of perception and feeling is for ending the defilements. It could be all defilements.

MN 70,
"having seen with wisdom" seem to be the thing.
And, having seen with wisdom, their defilements have come to an end.
.
And, having seen with wisdom, some of their defilements have come to an end.
in MN 74
Now at that time Venerable Sāriputta was standing behind the Buddha fanning him.
Then he thought:
“It seems the Buddha speaks of giving up and letting go all these things through direct knowledge.”
Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.
Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci.
its by reflecting
http://dictionary.sutta.org/browse/p/paṭisañcikkhati
paṭisañcikkhati:[paṭi + saṃ + cikkh + a] discriminates; considers.

Paṭisañcikkhati,[paṭi+saṁ+cikkhati of khyā; cp.paṭisaṅkhāti & BSk.pratisañcikṣati MVastu II.314] to think over,to discriminate,consider,reflect Vin.I,5; D.I,63; M.I,267,499; III,33; S.I,137; A.I,205; Pug.25; Vism.283.(Page 400)
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ITs possible that
MN 111, MN 74 attainments are on different occasions, differently done.

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