长部28经/自说经(波梨品[第三])

如是我闻：一时，世尊住在那烂陀城芒果林中。当时，尊者舍利弗前往世尊所在处，到达后向世尊礼敬，坐在一旁。坐在一旁的尊者舍利弗对世尊如是说："世尊，我对世尊有如此深信：过去没有、未来不会有、现在也没有其他沙门或婆罗门在证悟方面超过世尊的。"

"舍利弗，你说了这样大胆的话，作出如此断言，发出狮子吼：'我对世尊有如此深信：过去没有、未来不会有、现在也没有其他沙门或婆罗门在证悟方面超过世尊的。'舍利弗，那些过去世的阿罗汉、正等正觉者，你是否能以心识了知他们的心：'那些世尊是如此戒行，如此法行，如此智慧，如此安住，如此解脱'？""不能，世尊。"

"舍利弗，那么未来世的阿罗汉、正等正觉者，你是否能以心识了知他们的心：'那些世尊将如此戒行，如此法行，如此智慧，如此安住，如此解脱'？""不能，世尊。"

"舍利弗，那么现在的我，阿罗汉、正等正觉者，你是否能以心识了知我的心：'世尊如此戒行，如此法行，如此智慧，如此安住，如此解脱'？""不能，世尊。"

"舍利弗，你对过去、未来、现在的阿罗汉、正等正觉者都没有他心智。那么，你为什么说出如此大胆的话，作出如此断言，发出狮子吼：'我对世尊有如此深信：过去没有、未来不会有、现在也没有其他沙门或婆罗门在证悟方面超过世尊的'？"

"世尊，我虽然对过去、未来、现在的阿罗汉、正等正觉者没有他心智，但我知道法的次第。世尊，就像国王的边境城市，有坚固的城墙和城门，只有一个门。那里有一个聪明、有智慧的守门人，阻挡陌生人，允许熟人进入。他沿着城墙巡逻时，看不到城墙有任何裂缝或洞口，甚至连猫都无法钻出的缝隙都没有。他会这样想：'凡是进出这座城市的较大生物，都必须从这个门进出。'

同样地，世尊，我知道法的次第。世尊，过去世的所有阿罗汉、正等正觉者，都是断除五盖，去除污染心智、削弱智慧的烦恼，在四念处中安住其心，如实修习七觉支，而证得无上正等正觉。未来世的所有阿罗汉、正等正觉者，也都将断除五盖，去除污染心智、削弱智慧的烦恼，在四念处中安住其心，如实修习七觉支，而证得无上正等正觉。现在世尊，阿罗汉、正等正觉者，也是断除五盖，去除污染心智、削弱智慧的烦恼，在四念处中安住其心，如实修习七觉支，而证得无上正等正觉。

"世尊，我曾来到世尊这里听法。世尊为我宣说越来越殊胜、越来越微妙的法，包括善恶对比。世尊，当您为我宣说越来越殊胜、越来越微妙的法，包括善恶对比时，我对其中某些法通过智慧而达到究竟理解；我对导师生起信心：'世尊是正等正觉者，法被世尊善说，僧众善行道。'"

"另外，世尊，这是无上的：世尊关于善法的教导。这些善法是：四念处、四正勤、四神足、五根、五力、七觉支、八圣道。在此，世尊，比丘通过漏尽，在现法中自证无漏心解脱、慧解脱而安住。世尊，这在善法中是无上的。世尊完全了知此事，再没有任何其他沙门或婆罗门能在善法的了知上超过世尊的。

"另外，世尊，这是无上的：世尊关于处的教导。世尊，有这六内外处：眼与色、耳与声、鼻与香、舌与味、身与触、意与法。世尊，这在处的教导中是无上的。世尊完全了知此事，再没有任何其他沙门或婆罗门能在处的了知上超过世尊的。

"另外，世尊，这是无上的：世尊关于入胎的教导。世尊，有这四种入胎：

第一种入胎是：某些众生不知不觉地入胎，不知不觉地住胎，不知不觉地出生。这是第一种入胎。

第二种入胎是：某些众生有意识地入胎，但不知不觉地住胎，不知不觉地出生。这是第二种入胎。

第三种入胎是：某些众生有意识地入胎，有意识地住胎，但不知不觉地出生。这是第三种入胎。

第四种入胎是：某些众生有意识地入胎，有意识地住胎，有意识地出生。这是第四种入胎。世尊，这在入胎的教导中是无上的。

"另外，世尊，这是无上的：世尊关于他心智的教导。世尊，有这四种他心智：

第一种是：某些人通过相貌而知他人心念：'你的心是这样，你的意念是这样，你的想法是这样。'他即使多次说，都是如此，不会有错。这是第一种他心智。

第二种是：某些人不是通过相貌，而是通过听到人、非人或天神的声音而知他人心念：'你的心是这样，你的意念是这样，你的想法是这样。'他即使多次说，都是如此，不会有错。这是第二种他心智。

第三种是：某些人不是通过相貌，也不是通过听声音，而是通过听到他人寻思推理时的心念声音而知他人心念：'你的心是这样，你的意念是这样，你的想法是这样。'他即使多次说，都是如此，不会有错。这是第三种他心智。

第四种是：某些人不是通过相貌，不是通过听声音，不是通过听寻思声音，而是通过入无寻无伺定而以心识了知他人之心：'依据这个人的心行所趋向的方式，他接下来必定会起这样的念头。'他即使多次说，都是如此，不会有错。这是第四种他心智。世尊，这在他心智的教导中是无上的。

"另外，世尊，这是无上的：世尊关于禅定观察的教导。世尊，有这四种禅定观察：

在此，有某些沙门或婆罗门通过精进、努力、专注、不放逸、正思维而达到如此的心定。当心定时，他们观察这个身体，从脚底往上、从头发往下，被皮包裹着，充满各种不净：'在这身体中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、横隔膜、脾脏、肺、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿液。'这是第一种禅定观察。

更进一步，有沙门或婆罗门超越人的皮肉血骨，观察人的意识流。这是第二种禅定观察。

更进一步，有沙门或婆罗门观察意识流，了知它在此世间和他世间的联系。这是第三种禅定观察。

更进一步，有沙门或婆罗门观察意识流，了知它既不在此世间建立，也不在他世间建立。这是第四种禅定观察。世尊，这在禅定观察的教导中是无上的。

"另外，世尊，这是无上的：世尊关于人的分类的教导。世尊，有这七种人：

俱分解脱者、慧解脱者、身证者、见到真理者、信解脱者、随法行者、随信行者。世尊，这在人的分类的教导中是无上的。

"另外，世尊，这是无上的：世尊关于修习的教导。世尊，有这七种觉支：

念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。世尊，这在修习的教导中是无上的。

"另外，世尊，这是无上的：世尊关于修行道路的教导。世尊，有这四种修行道路：

苦修行迟通达、苦修行速通达、乐修行迟通达、乐修行速通达。

其中，世尊，苦修行迟通达这条道路在两方面都被认为是低劣的：因为是苦的，又因为是迟缓的。

苦修行速通达这条道路因为是苦的而被认为是低劣的。

乐修行迟通达这条道路因为是迟缓的而被认为是低劣的。

乐修行速通达这条道路在两方面都被认为是殊胜的：因为是乐的，又因为是迅速的。

世尊，这在修行道路的教导中是无上的。

"另外，世尊，这是无上的：世尊关于言语行为的教导。在此，有人不说虚妄语，不说挑拨语，不说粗恶语，不因争胜心而说话；而是经过深思熟虑后，说有价值的话，适时而说。世尊，这在言语行为的教导中是无上的。

另外，世尊，这是无上的：世尊关于人的品行的教导。在此，某人诚实、有信心，不虚伪、不欺诈、不占卜、不诡诈、不贪求利养，守护诸根，饮食知量，行为平等，精进不懈怠，勤奋用功，具有禅定，具念正知，具善辩才，有毅力，有智慧，对欲不贪著，具正念与明智。世尊，这在人的品行的教导中是无上的。

"另外，世尊，这是无上的：世尊关于教导方法的教导。世尊，有这四种教导方法：

世尊通过如理思维知道某人：'这个人如果按照教导修行，将断除三结，成为预流者，不堕恶道，必定趣向觉悟。'

世尊通过如理思维知道某人：'这个人如果按照教导修行，将断除三结，减轻贪嗔痴，成为一来者，还要再来此世间一次，才能究竟苦边。'

世尊通过如理思维知道某人：'这个人如果按照教导修行，将断除五下分结，成为化生者，在那里证得涅槃，不再返回此世。'

世尊通过如理思维知道某人：'这个人如果按照教导修行，将断尽诸漏，在现法中自证无漏心解脱、慧解脱而安住。'

世尊，这在教导方法中是无上的。

"另外，世尊，这是无上的：世尊关于他人解脱智的教导。

世尊通过如理思维知道某人：'这个人将断除三结，成为预流者，不堕恶道，必定趣向觉悟。'

世尊通过如理思维知道某人：'这个人将断除三结，减轻贪嗔痴，成为一来者，还要再来此世间一次，才能究竟苦边。'

世尊通过如理思维知道某人：'这个人将断除五下分结，成为化生者，在那里证得涅槃，不再返回此世。'

世尊通过如理思维知道某人：'这个人将断尽诸漏，在现法中自证无漏心解脱、慧解脱而安住。'

世尊，这在他人解脱智的教导中是无上的。

"另外，世尊，这是无上的：世尊关于常见论的教导。世尊，有这三种常见论：

在此，某些沙门或婆罗门通过精进、努力...达到如此的心定。当心定时，他能忆念多世的宿命。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多成劫坏劫：'在那里我有如此名字、如此种姓、如此容貌、如此食物、如此苦乐的经历、如此寿命。从那里死后，我往生到另一处。在那里我又有如此名字...如此寿命。从那里死后，我往生到这里。'他如此忆念种种细节的多世宿命。他这样说：'我知道过去世界是如何成坏，我也知道未来世界将如何成坏。我与世界都是常住的，不会改变，如柱子般稳固。众生轮回往来，生死流转，但永恒存在。'这是第一种常见论。

第二种常见论是：某些沙门或婆罗门能忆念一个成坏劫、二个成坏劫...乃至十个成坏劫的宿命...得出相同的结论。

第三种常见论是：某些沙门或婆罗门能忆念十个、二十个、三十个、四十个成坏劫的宿命...得出相同的结论。

世尊，这在常见论的教导中是无上的。

"另外，世尊，这是无上的：世尊关于宿命随念智的教导。在此，某些沙门或婆罗门通过精进、努力...能忆念种种前世：一生、二生...乃至许多成劫坏劫。世尊，有些天神的寿命无法用计数来计算。但不管是在有色界、无色界、有想界、无想界或非想非非想界，只要这个人曾经投生其中，他都能详细地忆念那些前世。世尊，这在宿命随念智的教导中是无上的。

"另外，世尊，这是无上的：世尊关于众生死生智的教导。在此，某些沙门或婆罗门通过精进、努力...获得如此的心定。以清净超人的天眼，他们看见众生死时生时，看见低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，知道众生随业流转：'这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱。而这些众生具足身善行、语善行、意善行，不诽谤圣者，持正见，行正见业，他们身坏命终后，生于善趣、天界。'如此，以清净超人的天眼，他们看见众生随其业报而往生。世尊，这在众生死生智的教导中是无上的。

"另外，世尊，这是无上的：世尊关于神通的教导。世尊，有两种神通：

有漏有依的神通，称为'非圣'神通；

无漏无依的神通，称为'圣'神通。

什么是有漏有依的'非圣'神通？在此，某些沙门或婆罗门通过精进、努力...获得如此的心定。他们能够显现种种神通：一身变多身，多身合一身；隐现自如；穿墙越壁，如行空中；出入大地，如入出水中；水上行走，如履平地；结跏趺坐，飞行如鸟；手能触摸日月这样的大威力天体；身能自在到达梵天界。这就是有漏有依的'非圣'神通。

什么是无漏无依的'圣'神通？在此，比丘若愿意，能够：在不可意中住于可意想；在可意中住于不可意想；在不可意和可意中住于可意想；在不可意和可意中住于不可意想；舍弃可意和不可意，住于舍、念、正知。这就是无漏无依的'圣'神通。世尊，这在神通的教导中是无上的。世尊完全了知此事，再没有任何其他沙门或婆罗门能在神通的了知上超过世尊的。

"世尊，凡是具信的善男子通过精进、力量、人的勇猛、人的努力、人的奋斗所能达到的，世尊都已经达到了。而且，世尊既不随从欲乐、耽溺欲乐——这是低劣的、粗俗的、凡夫的、非圣的、无益的；也不随从自我折磨——这是痛苦的、非圣的、无益的。世尊能轻易地、不费力地获得四种增上心的现法乐住。

"世尊，如果有人这样问我：'朋友舍利弗，过去世有没有其他沙门或婆罗门在证悟上超过世尊的？'被这样问时，我会回答'没有'。'朋友舍利弗，未来世会不会有其他沙门或婆罗门在证悟上超过世尊的？'被这样问时，我会回答'没有'。'朋友舍利弗，现在有没有其他沙门或婆罗门在证悟上超过世尊的？'被这样问时，我会回答'没有'。

如果有人这样问我：'朋友舍利弗，过去世有没有其他沙门或婆罗门与世尊在证悟上平等的？'被这样问时，我会回答'有'。'朋友舍利弗，未来世会不会有其他沙门或婆罗门与世尊在证悟上平等的？'被这样问时，我会回答'有'。'朋友舍利弗，现在有没有其他沙门或婆罗门与世尊在证悟上平等的？'被这样问时，我会回答'没有'。

如果有人这样问我：'为什么尊者舍利弗对某些问题承认，对某些问题否认？'被这样问时，我会这样回答：'朋友，我亲自从世尊处听到、领受：过去世有阿罗汉、正等正觉者与我在证悟上平等。我也亲自从世尊处听到、领受：未来世将有阿罗汉、正等正觉者与我在证悟上平等。我也亲自从世尊处听到、领受：不可能、没有机会在同一世界系统中同时有两位阿罗汉、正等正觉者出现，这是不可能的。'"

当这样说时，尊者优陀夷对世尊说："世尊，真是希有，真是未曾有！如来如此少欲、知足、俭朴。虽然如来有如此大神通、大威力，却不显现自己！世尊，如果其他外道游方者有其中任何一种法，他们就会以此竖立旗帜（广为宣扬）。真是希有，真是未曾有！如来如此少欲、知足、俭朴。虽然如来有如此大神通、大威力，却不显现自己！"

"优陀夷，你看，如来如此少欲、知足、俭朴。虽然如来有如此大神通、大威力，却不显现自己！如果其他外道游方者有其中任何一种法，他们就会以此竖立旗帜。优陀夷，你看，如来如此少欲、知足、俭朴。虽然如来有如此大神通、大威力，却不显现自己！"

然后世尊对尊者舍利弗说："因此，舍利弗，你应当经常对比丘、比丘尼、优婆塞、优婆夷宣说这个法门。舍利弗，如果有愚痴的人对如来有怀疑或疑惑，听了这个法门后，他们对如来的怀疑或疑惑就会消除。"这样，尊者舍利弗在世尊面前表达了他的净信。因此，这篇经被称为《自说经》。

自说经完

这部经主要记录了舍利弗对佛陀的深切信心，以及他从各个方面详细阐述了佛陀教法的殊胜之处。经文最后还展现了佛陀的谦逊品格，以及他对弟子们的教导。

巴利语原版经文

DN.28/(5) Sampasādanīyasuttaṃ

Sāriputtasīhanādo

　　 141. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.

　　 142. “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti. Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? “No hetaṃ, bhante”.

　　 “Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto cetasā ceto paricca viditā, evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā …pe… evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? “No hetaṃ, bhante”.

　　 “Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito– ‘evaṃsīlo bhagavā itipi, evaṃdhammo …pe… evaṃpañño evaṃvihārī… evaṃvimutto bhagavā itipī’”ti? “No hetaṃ, bhante”.

　　 “Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?

　　 143. “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi. Api ca, me dhammanvayo vidito. Seyyathāpi, bhante rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi. Tassa evamassa– ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho.

　　 144. “Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ, tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ; satthari pasīdiṃ– ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.

Kusaladhammadesanā

　　 145. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṃ, bhante, kusalesu dhammesu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu.

Āyatanapaṇṇattidesanā

　　 146. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu.

Gabbhāvakkantidesanā

　　 147. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāvakkantiyo. Idha bhante, ekacco asampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ paṭhamā gabbhāvakkanti.

　　 “Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.

　　 “Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti.

　　 “Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti. Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.

Ādesanavidhādesanā

　　 148. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā. Idha, bhante, ekacco nimittena ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ paṭhamā ādesanavidhā.

　　 “Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ dutiyā ādesanavidhā.

　　 “Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ tatiyā ādesanavidhā.

　　 “Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti– ‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Ayaṃ catutthā ādesanavidhā. Etadānuttariyaṃ, bhante, ādesanavidhāsu.

Dassanasamāpattidesanā

　　 149. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu. Catasso imā, bhante, dassanasamāpattiyo. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti. Ayaṃ paṭhamā dassanasamāpatti.

　　 “Puna caparaṃ bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Ayaṃ dutiyā dassanasamāpatti.

　　 “Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṃ tatiyā dassanasamāpatti.

　　 “Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati– ‘atthi imasmiṃ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti. Etadānuttariyaṃ, bhante, dassanasamāpattīsu.

Puggalapaṇṇattidesanā

　　 150. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.

Padhānadesanā

　　 151. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu. Sattime, bhante sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṃ, bhante, padhānesu.

Paṭipadādesanā

　　 152. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. Etadānuttariyaṃ, bhante, paṭipadāsu.

Bhassasamācārādidesanā

　　 153. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho; mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena. Etadānuttariyaṃ, bhante, bhassasamācāre.

　　 “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. Etadānuttariyaṃ, bhante, purisasīlasamācāre.

Anusāsanavidhādesanā

　　 154. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu. Catasso imā bhante anusāsanavidhā– jānāti bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, anusāsanavidhāsu.

Parapuggalavimuttiñāṇadesanā

　　 155. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā– ‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.

Sassatavādadesanā

　　 156. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu. Tayome, bhante, sassatavādā. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha– ‘atītaṃpāhaṃ addhānaṃ jānāmi– saṃvaṭṭi vā loko vivaṭṭi vāti. Anāgataṃpāhaṃ addhānaṃ jānāmi– saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti. Ayaṃ paṭhamo sassatavādo.

　　 “Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha– ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti. Ayaṃ dutiyo sassatavādo.

　　 “Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha– ‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti; anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti. Ayaṃ tatiyo sassatavādo, etadānuttariyaṃ, bhante, sassatavādesu.

Pubbenivāsānussatiñāṇadesanā

　　 157. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Santi, bhante, devā, yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ. Api ca, yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.

Cutūpapātañāṇadesanā

　　 158. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.

Iddhividhadesanā

　　 159. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu. Dvemā, bhante, iddhividhāyo– atthi, bhante, iddhi sāsavā sa-upadhikā, ‘no ariyā’ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. “Katamā ca, bhante, iddhi sāsavā sa-upadhikā, ‘no ariyā’ti vuccati? Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Ayaṃ, bhante, iddhi sāsavā sa-upadhikā, ‘no ariyā’ti vuccati.

　　 “Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? Idha, bhante, bhikkhu sace ākaṅkhati– ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati– ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati– ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati– ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati– ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Etadānuttariyaṃ, bhante, iddhividhāsu Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu.

Aññathāsatthuguṇadassanaṃ

　　 160. “Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.

Anuyogadānappakāro

　　 161. “Sace maṃ, bhante, evaṃ puccheyya– ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ ‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

　　 “Sace pana maṃ, bhante, evaṃ puccheyya– ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, “evan”ti vadeyyaṃ {3.0125 }‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ bhante ‘no’ti vadeyyaṃ.

　　 “Sace pana maṃ, bhante, evaṃ puccheyya– ‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ– “ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ– “bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ– “aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’”ti.

　　 “Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti? “Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.

Acchariya-abbhutaṃ

　　 162. Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati! Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃ mahiddhiko evaṃmahānubhāvo. Atha ca pana nevattānaṃ pātukarissatī”ti!

　　 “Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’! Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’”ti!

　　 163. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – “tasmā tiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti. Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi. Tasmā imassa veyyākaraṇassa sampasādanīyaṃ tveva adhivacananti.

　　 Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ.