29 优陀夷经

第二十九经

那时，世尊对尊者优陀夷说道：

"优陀夷，随念处有多少种呢？"

这样说后，尊者优陀夷沉默不语。

世尊第二次对尊者优陀夷说道：

"优陀夷，随念处有多少种呢？"

尊者优陀夷第二次沉默不语。

世尊第三次对尊者优陀夷说道：

"优陀夷，随念处有多少种呢？"

尊者优陀夷第三次沉默不语。

那时，尊者阿难对尊者优陀夷说道：

"优陀夷贤友，大师在叫你呢。"

"阿难贤友，我听到世尊的话了。尊师，在此，比丘忆念种种前世——即一生、二生……（中略）……如此带有行相、带有细节地忆念种种前世。尊师，这就是随念处。"

那时，世尊对尊者阿难说道：

"阿难，我早就知道：'这个愚痴的优陀夷不是安住于增上心的修行者。'阿难，随念处有多少种呢？"

"尊师，有五种随念处。是哪五种呢？"

"尊师，在此，比丘远离诸欲……（中略）……成就并安住于第三禅。尊师，这就是随念处，如此修习、如此多修，能导向现法乐住。"

"再者，尊师，比丘作意光明想，确立白天的想：如同白天那样对待夜晚，如同夜晚那样对待白天；如此以开放的、无覆蔽的心，修习光明的心。尊师，这就是随念处，如此修习、如此多修，能导向智见的获得。"

"再者，尊师，比丘观察这个身体，从脚底以上、从头发以下、被皮肤所包围、充满种种不净之物：'在这个身体中，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、肋膜、脾脏、肺脏、大肠、小肠、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节液、尿。'尊师，这就是随念处，如此修习、如此多修，能导向欲贪的断除。"

"再者，尊师，比丘如同看见被丢弃在墓地的尸体——死了一天、死了两天、或死了三天的，膨胀、变青、流脓的。他将这个身体与之对比：'这个身体也具有这样的性质，将会变成这样，无法超越这样的命运。'"

"又如同看见被丢弃在墓地的尸体——被乌鸦所啄食、被鹰所啄食、被秃鹫所啄食、被狗所啄食、被豺所啄食、被种种虫类所啄食。他将这个身体与之对比：'这个身体也具有这样的性质，将会变成这样，无法超越这样的命运。'"

"又如同看见被丢弃在墓地的尸体——骨锁连接、有血有肉、筋腱相连……（中略）……骨锁连接、无肉而沾有血、筋腱相连……骨锁连接、无血无肉、筋腱相连。散落各处的骨头——一处是手骨，一处是脚骨，一处是胫骨，一处是大腿骨，一处是髋骨，一处是肋骨，一处是脊椎骨，一处是肩胛骨，一处是颈骨，一处是下颌骨，一处是牙骨，一处是头盖骨。白色的骨头如同海螺的颜色，堆积成堆的骨头已经过了一年以上，骨头腐朽碎成粉末。他将这个身体与之对比：'这个身体也具有这样的性质，将会变成这样，无法超越这样的命运。'尊师，这就是随念处，如此修习、如此多修，能导向'我慢'的根除。"

"再者，尊师，比丘舍弃乐……（中略）……成就并安住于第四禅。尊师，这就是随念处，如此修习、如此多修，能导向多界的通达。"

"尊师，这就是五种随念处。"

"善哉，善哉，阿难！那么，阿难，你也应当记住第六种随念处。阿难，在此，比丘正念地前行，正念地后退，正念地站立，正念地坐下，正念地就寝，正念地从事事务。阿难，这就是随念处，如此修习、如此多修，能导向正念与正知。"

第九经终。

30 无上经

第三十经

"比丘们，有六种无上。是哪六种呢？见无上、闻无上、得无上、学无上、侍奉无上、随念无上。"

"比丘们，什么是见无上呢？"

"比丘们，在此，有人去见象宝，有人去见马宝，有人去见宝珠，有人去见种种高低的事物，有人去见邪见、邪行的沙门或婆罗门。比丘们，这种见是存在的，我不说它不存在。但是，比丘们，这种见是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地去见如来或如来的弟子，这就是诸见中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地去见如来或如来的弟子。比丘们，这就叫做见无上。如此是见无上。"

"闻无上又是怎样的呢？"

"比丘们，在此，有人去听鼓声，有人去听琴声，有人去听歌声，有人去听种种高低的声音，有人去听邪见、邪行的沙门或婆罗门说法。比丘们，这种闻是存在的，我不说它不存在。但是，比丘们，这种闻是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地去听如来或如来弟子的说法，这就是诸闻中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地去听如来或如来弟子的说法。比丘们，这就叫做闻无上。如此是见无上、闻无上。"

"得无上又是怎样的呢？"

"比丘们，在此，有人获得儿子，有人获得妻子，有人获得财富，有人获得种种高低的利得，有人对邪见、邪行的沙门或婆罗门获得信心。比丘们，这种得是存在的，我不说它不存在。但是，比丘们，这种得是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地对如来或如来的弟子获得信心，这就是诸得中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地对如来或如来的弟子获得信心。比丘们，这就叫做得无上。如此是见无上、闻无上、得无上。"

"学无上又是怎样的呢？"

"比丘们，在此，有人学习驯象术，有人学习骑马术，有人学习驾车术，有人学习射箭术，有人学习剑术，有人学习种种高低的技艺，有人在邪见、邪行的沙门或婆罗门处学习。比丘们，这种学是存在的，我不说它不存在。但是，比丘们，这种学是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地，在如来所宣说的法与律中学习增上戒、学习增上心、学习增上慧，这就是诸学中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地，在如来所宣说的法与律中学习增上戒、学习增上心、学习增上慧。比丘们，这就叫做学无上。如此是见无上、闻无上、得无上、学无上。"

"侍奉无上又是怎样的呢？"

"比丘们，在此，有人侍奉刹帝利，有人侍奉婆罗门，有人侍奉居士，有人侍奉种种高低的人，有人侍奉邪见、邪行的沙门或婆罗门。比丘们，这种侍奉是存在的，我不说它不存在。但是，比丘们，这种侍奉是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离……（中略）……不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地侍奉如来或如来的弟子，这就是诸侍奉中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地侍奉如来或如来的弟子。比丘们，这就叫做侍奉无上。如此是见无上、闻无上、得无上、学无上、侍奉无上。"

"随念无上又是怎样的呢？"

"比丘们，在此，有人随念得到儿子，有人随念得到妻子，有人随念得到财富，有人随念种种高低的利得，有人随念邪见、邪行的沙门或婆罗门。比丘们，这种随念是存在的，我不说它不存在。但是，比丘们，这种随念是低劣的、粗俗的、凡夫的、非圣的、无益的，不导向厌离、不导向离贪、不导向灭、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。"

"然而，比丘们，若有人以坚固的信心、坚固的爱慕、一心专注、极为净信地随念如来或如来的弟子，这就是诸随念中的无上。比丘们，这能使众生清净，超越忧愁悲叹，灭尽苦恼忧戚，证得正道，亲证涅槃——即以坚固的信心、坚固的爱慕、一心专注、极为净信地随念如来或如来的弟子。比丘们，这就叫做随念无上。"

"比丘们，这就是六种无上。"

（偈颂：）

"获得了见无上，以及闻无上，

获得了得无上，乐于学无上。

侍奉已确立，修习随念，

与远离相应，安稳，导向不死。

于不放逸中欢喜，审慎，戒行守护，

他们必于适时证得，苦灭尽之处。"

第十经终。

无上品第三终。

该品摘要：

沙门（沙摩迦）、不退、怖畏、雪山、随念、

迦旃延、二种时、优陀夷、无上。

巴利语原版经文

AN.6.29/ 9. Udāyīsuttaṃ

　　 29. Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – “kati nu kho, udāyi, anussatiṭṭhānānī”ti? Evaṃ vutte āyasmā udāyī tuṇhī ahosi. Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi– “kati nu kho, udāyi, anussatiṭṭhānānī”ti? Dutiyampi kho āyasmā udāyī tuṇhī ahosi. Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi– “kati nu kho, udāyi, anussatiṭṭhānānī”ti? Tatiyampi kho āyasmā udāyī tuṇhī ahosi.

　　 Atha kho āyasmā ānando āyasmantaṃ udāyiṃ etadavoca– “satthā taṃ, āvuso udāyi, āmantesī”ti. “Suṇomahaṃ āvuso ānanda, bhagavato. Idha bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati– seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe…. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idaṃ, bhante, anussatiṭṭhānan”ti.

　　 Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “aññāsiṃ kho ahaṃ, ānanda– ‘nevāyaṃ udāyī moghapuriso adhicittaṃ anuyutto viharatī’ti. Kati nu kho, ānanda, anussatiṭṭhānānī”ti?

　　 “Pañca, bhante, anussatiṭṭhānāni. Katamāni pañca? Idha, bhante, bhikkhu vivicceva kāmehi …pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati.

　　 “Puna caparaṃ, bhante, bhikkhu ālokasaññaṃ manasi karoti, divā saññaṃ adhiṭṭhāti, yathā divā tathā rattiṃ, yathā rattiṃ tathā divā; iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanappaṭilābhāya saṃvattati.

　　 “Puna caparaṃ, bhante, bhikkhu 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 siṅghāṇikā lasikā muttan’ti. Idaṃ, bhante anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ kāmarāgappahānāya saṃvattati.

　　 “Puna caparaṃ, bhante, bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ evaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’”ti.

　　 “Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ evaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’”ti.

　　 “Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ …pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ. Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhikaṇṭakaṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantakaṭṭhikaṃ aññena sīsakaṭāhaṃ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ evaṃ upasaṃharati– ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃ-anatīto’ti. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati.

　　 “Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātupaṭivedhāya saṃvattati. Imāni kho, bhante, pañca anussatiṭṭhānānī”ti.

　　 “Sādhu, sādhu, ānanda! Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi. Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti. Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī”ti. Navamaṃ.

AN.6.30/ 10. Anuttariyasuttaṃ

　　 30. “Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti.

　　 “Katamañca bhikkhave, dassanānuttariyaṃ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati. Atthetaṃ, bhikkhave, dassanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ. Iti dassanānuttariyaṃ.

　　 “Savanānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṃ, bhikkhave, savanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, savanānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ.

　　 “Lābhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhaṃ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati. Attheso, bhikkhave, lābho; neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ.

　　 “Sikkhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ.

　　 “Pāricariyānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati. Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya …pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ.

　　 “Anussatānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana lābhaṃ anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati. Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. Imāni kho, bhikkhave, cha anuttariyānī”ti.

　　“Ye dassanānuttaraṃ laddhā, savanañca anuttaraṃ.

　　Lābhānuttariyaṃ laddhā, sikkhānuttariye ratā.

　　“Upaṭṭhitā pāricariyā, bhāvayanti anussatiṃ;

　　Vivekappaṭisaṃyuttaṃ, khemaṃ amatagāminiṃ.

　　“Appamāde pamuditā, nipakā sīlasaṃvutā;

　　Te ve kālena paccenti, yattha dukkhaṃ nirujjhatī”ti. Dasamaṃ.

　　 Anuttariyavaggo tatiyo.

　　 Tassuddānaṃ–

　　 Sāmako aparihāniyo, bhayaṃ himavānussati;

　　 Kaccāno dve ca samayā, udāyī anuttariyenāti.