經號:   
   (長部28經 更新)
長部28經/能被淨信經(波梨品[第三])(莊春江譯)[DA.18]
舍利弗的獅子吼
  被我這麼聽聞
  有一次世尊住在那難陀賣衣者的芒果園中。那時,尊者舍利弗去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的尊者舍利弗對世尊說這個:「大德!我在世尊上有這樣的淨信:不曾有與將沒有,以及現在不存在其他沙門婆羅門比世尊更高證智的,即:正覺。」(141)
  「舍利弗!這偉大的、取一向的、吼獅子吼的如牛王之語被你說:『大德!我在世尊上有這樣的淨信:不曾有與將沒有,以及現在不存在其他沙門或婆羅門比世尊更高的證智,即:正覺。』舍利弗!凡那些存在於過去世的阿羅漢遍正覺者;那一切世尊被你以心熟知心後知道:『那些世尊是這樣戒者。』或『那些世尊是這樣法者。』或『那些世尊是這樣慧者。』或『那些世尊是這樣住處者。』或『那些世尊是這樣解脫者。』嗎?」「大德!這確實不是。」
  「舍利弗!又,凡那些存在於未來世的阿羅漢、遍正覺者,那一切世尊被你以心熟知心後知道:『那些世尊將有這樣的戒。』或『那些世尊將有這樣的法。』或『那些世尊將有這樣的慧。』或『那些世尊將是這樣的住處者。』或『那些世尊將是這樣的解脫者。』嗎?」「大德!這確實不是。」
  「舍利弗!又,我現在阿羅漢、遍正覺者被你以心熟知心後知道:『世尊有這樣的戒。』或『世尊有這樣的法。』或『世尊有這樣的慧。』或『世尊是這樣的住處者。』或『世尊是這樣的解脫者。』嗎?」「大德!這確實不是。」
  「舍利弗!而在這裡,你在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智,舍利弗!那麼,那樣的話,為何偉大的、取一向的、吼獅子吼的如牛王之語被你說:『大德!我在世尊上有這樣的淨信:不曾有與將沒有,以及現在不存在其他沙門或婆羅門比世尊更高的證智,即:正覺。』呢?」(142)
  「大德!我在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智,但法的類比被我知道。大德!猶如國王邊境的城市,有堅固的壁壘,堅固的城牆與城門,只有一個門,在那裡,有賢智的、聰明的、有智慧的、對不認識的制止的、對認識的使進入的守門人。沿那個城市全部環繞道路走的他沒看見甚至連貓出去大小的城牆間隙或裂口,他這麼想:『凡任何粗大的生物進入或出去這個城市,他們全部僅經由門進入或出去。』同樣的,大德!法的類比被我知道:『大德!凡那些存在於過去世的阿羅漢、遍正覺者;那些世尊全部捨斷心的隨雜染慧的減弱的五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。大德!凡那些將存在於未來世的阿羅漢、遍正覺者;那些世尊全部也捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,將現正覺無上遍正覺。大德!現在的世尊、阿羅漢、遍正覺者也捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。』」[SN.47.12, DN.16, 145-146段](143)
  大德!這裡,我為了法的聽聞去見世尊,大德!世尊對那個我教導更高再更高、勝妙再勝妙、黑白有對比的法。大德!如是如是大師對我教導更高再更高、勝妙再勝妙、黑白有對比的法,如是如是我在那個法上證知這裡某一類法後,在諸法上我走到究竟,我在大師上變得明淨:『世尊是遍正覺者,法被世尊善說,弟子僧團善行者。』(144)
善法的教說
  大德!其次,又,如世尊教導法,關於諸善法,這是無上。這裡,這些善法即:四念住四正勤四神足、五根、五力、七覺支八支聖道。大德!這裡,比丘以諸的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫慧解脫。大德!關於諸善法,這是無上。那位世尊完全地證知,比那位世尊完全證知的更上應該被證知的不存在,即:關於諸善法,凡其他沙門或婆羅門會有比世尊更高證智的證知。(145)
處之安立的教說
  大德!其次,又,如世尊教導法,關於諸處之安立,這是無上。大德!有這六內、外處:眼連同色、耳連同聲、鼻連同氣味、舌連同味道、身連同所觸、意連同法。大德!關於諸處之安立,這是無上。那位世尊完全地證知,比那位世尊完全證知的更上應該被證知的不存在,即:關於諸處安立,凡其他沙門或婆羅門會有比世尊更高證智的證知。(146)
入胎的教說
  大德!其次,又,如世尊教導法,關於諸入胎,這是無上。大德!有這四種入胎:大德!這裡,某人不正知地進入母親子宮,不正知地在母親的子宮中存續,不正知地從母親的子宮出去,這是第一種入胎。
  再者,大德!這裡,某人正知地進入母親子宮,不正知地在母親的子宮中存續,不正知地從母親的子宮出去,這是第二種入胎。
  再者,大德!這裡,某人正知地進入母親子宮,正知地在母親的子宮中存續,不正知地從母親的子宮出去,這是第三種入胎。
  再者,大德!這裡,某人正知地進入母親子宮,正知地在母親的子宮中存續,正知地從母親的子宮出去,這是第四種入胎。大德!關於諸入胎,這是無上。(147)
讀心種類的教說
  大德!其次,又,如世尊教導法,關於諸讀心種類,這是無上。大德!有這四種讀心種類:大德!這裡,某人以相告知:『你的意是這樣,及你的意是像這樣,及你的心是像這樣。』即使他告知許多,那個都是如實的,非相異的,這是第一種讀心種類。
  再者,大德!這裡,某人確實就非以相告知,而是,聽聞人的,或非人的,或天的聲音後告知:『你的意是這樣,及你的意是像這樣,及你的心是像這樣。』即使他告知許多,那個都是如實的,非相異的,這是第二種讀心種類。
  再者,大德!這裡,某人確實就非以相告知,也非聽聞人的,或非人的,或天的聲音後告知,而是,聽聞尋思的、伺察的尋擴散的聲音後告知:『你的意是這樣,及你的意是像這樣,及你的心是像這樣。』即使他告知許多,那個都是如實的,非相異的,這是第三種讀心種類。
  再者,大德!這裡,某人確實就非以相告知,也非聽聞人的,或非人的,或天的聲音後告知,也非聽聞尋思的、伺察的尋擴散的聲音後告知,而是,無尋、無伺定進入者的以心熟知心後知道:『這位尊師的意行已如是朝向,那樣,這個心的緊接的,將尋思名為這個尋。』即使他告知許多,那個都是如實的,非相異的,這是第四種讀心種類。大德!關於諸讀心種類,這是無上。(148)
看見等至的教說
  大德!其次,又,如世尊教導法,關於諸看見等至,這是無上。大德!有這四種看見等至:大德!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,如是,在心定時,就這個身體從腳掌之上,從髮梢之下,皮膚為邊界,有種種種類不淨充滿的,省察:『在這個身體中有頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便、膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿。』這是第一種看見等至。
  再者,大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,就這個身體從腳掌之上,從髮梢之下,皮膚為邊界,有種種種類不淨充滿的,省察:『在這個身體中有頭髮、體毛……(中略)關節液、尿。』以及超越男子的皮膚、肉、血後,省察骨骸,這是第二種看見等至。
  再者,大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,就這個身體從腳掌之上,從髮梢之下,皮膚為邊界,有種種種類不淨充滿的,省察:『在這個身體中有頭髮、體毛……(中略)關節液、尿。』以及超越男子的皮膚、肉、血後,省察骨骸,以及知道男子的識流,在此世住立的與在他世住立的,從兩者是不間斷的,這是第三種看見等至。
  再者,大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,就這個身體從腳掌之上,從髮梢之下,皮膚為邊界,有種種種類不淨充滿的,省察:『在這個身體中有頭髮、體毛……(中略)關節液、尿。』以及超越男子的皮膚、肉、血後,省察骨骸,以及知道男子的識流,在此世不住立的與在他世不住立的,從兩者是不間斷的,這是第四種看見等至。大德!關於諸看見等至,這是無上。(149)
個人之安立的教說
  大德!其次,又,如世尊教導法,關於諸個人之安立,這是無上。大德!有這七種個人:俱分解脫者慧解脫者身證者達到見者信解脫者隨法行者隨信行者。大德!關於諸個人之安立,這是無上。(150)
勤奮的教說
  大德!其次,又,如世尊教導法,關於諸勤奮,這是無上。大德!有這七覺支念覺支擇法覺支活力覺支喜覺支寧靜覺支、定覺支、平靜覺支。大德!關於諸勤奮,這是無上。(151)
行道的教說
  大德!其次,又,如世尊教導法,關於諸行道,這是無上。大德!有這四種行道:遲緩通達的苦行道、快速通達的苦行道、遲緩通達的樂行道、快速通達的樂行道。大德!這裡,凡這個遲緩通達的苦行道,大德!這個行道就以苦性與遲緩性兩者被告知為下劣的;大德!這裡,凡這個快速通達的苦行道,大德!這個行道就以苦性被告知為下劣的;凡這個遲緩通達的樂行道,大德!這個行道就以遲緩性被告知為下劣的;凡這個快速通達的樂行道,大德!這個行道就以樂性與快速性兩者被告知為勝妙的。大德!關於諸行道,這是無上。(152)
言說正行等的教說
  大德!其次,又,如世尊教導法,關於言說正行,這是無上。大德!這裡,某人說既非與妄語有關,也非中傷,也非離間,也非生起激憤期待勝利的言語,以及一再考量後適時地說有價值的言語。大德!關於言說正行,這是無上。
  大德!其次,又,如世尊教導法,關於男子戒正行,這是無上。大德!這裡,某人會是真實者、有信者,不是詭計者、攀談者、暗示者、譏諷者、以利得換取其他利得者,是在諸根上守護門者、在飲食上知適量者、正確的作者、專修清醒者、不倦怠者、活力已發動者、禪修者、有念者、應辯善巧者、有正確行為者、堅決果斷者、聰明者、在欲上不貪求者、具念者、賢明者。大德!關於男子戒正行,這是無上。(153)
教誡種類的教說
  大德!其次,又,如世尊教導法,關於諸教誡種類,這是無上。大德!有這四種教誡種類:大德!世尊以如理作意知道其他個人各自地:『這位個人當如被教誡的那樣實行時,將以三結的遍盡,為入流者、不墮惡趣法者、決定者正覺為彼岸者。』大德!世尊以如理作意知道其他個人各自地:『這位個人當如被教誡的那樣實行時,將以三結的遍盡,以貪、瞋、癡薄的狀態,為一來者,只回來這個世間一次後,將作苦的終結。』大德!世尊以如理作意知道其他個人各自地:『這位個人當如被教誡的那樣實行時,將以五下分結的滅盡,成為化生者、在那裡般涅槃者、不從那個世間返還者。』大德!世尊以如理作意知道其他個人各自地:『這位個人當如被教誡的那樣實行時,將以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。』大德!關於諸教誡種類,這是無上。(154)
其他個人解脫智的教說
  大德!其次,又,如世尊教導法,關於他人解脫智,這是無上。大德!世尊以如理作意知道其他個人各自地:『這位個人將以三結的遍盡,成為入流者、不墮惡趣法者、決定者、正覺為彼岸者。』大德!世尊以如理作意知道其他個人各自地:『這位個人將以三結的遍盡,以貪、瞋、癡薄的狀態,將成為一來者,只回來這個世間一次後,將作苦的終結。』大德!世尊以如理作意知道其他個人各自地:『這位個人將以五下分結的滅盡而將成為化生者、在那裡般涅槃者、不從那個世間返還者。』大德!世尊以如理作意知道其他個人各自地:『這位個人將以諸漏的滅盡,以證智自作證後,在當生中進入後住於無漏心解脫、慧解脫。』大德!關於他人解脫智,這是無上。(155)
恆常論的教說
  大德!其次,又,如世尊教導法,關於諸恆常論,這是無上。大德!有這三種恆常論:大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,回憶(隨念)許多前世住處,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、十萬生、好幾百生、好幾千生、好幾十萬生:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。他這麼說:『我知道過去世:「世間的破壞或成立。」我也知道未來世:「世間將破壞或將成立。」真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。』這是第一種恆常論。
  再者,大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,他回憶許多前世住處,即:一個壞成、二個壞成、三個壞成、四個壞成、五個壞成、十個壞成:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。他這麼說:『我知道過去世:「世間的破壞或成立。」我知道未來世:「世間將破壞或將成立。」真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。』這是第二種恆常論。
  再者,大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,他回憶許多前世住處,即:十個壞成、二十個壞成、三十個壞成、四十個壞成:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。他這麼說:『我知道過去世:「世間的破壞與成立。」我知道未來世:「世間將破壞與將成立。」真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。』這是第三種恆常論。大德!關於諸恆常論,這是無上。(156)
前世住處回憶智的教說
  大德!其次,又,如世尊教導法,關於前世住處回憶智,這是無上。大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,回憶(隨念)許多前世住處,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、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。大德!有天神們,凡其壽命會不能夠以算術或以計數計算。此外,凡是在一一個體上以前居住的,不論在諸有色處,或不論在諸無色處,或不論在諸有想處,或不論在諸無想處,或不論在諸非想非非想處,像這樣,回憶許多有行相的、有境遇的前世住處。大德!關於前世住處回憶智,這是無上。(157)
死亡往生智的教說
  大德!其次,又,如世尊教導法,關於諸眾生的死亡往生智,這是無上。大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生:『確實,這些尊師眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生苦界惡趣下界、地獄,又或這些尊師眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生善趣、天界。』像這樣,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生。大德!關於諸眾生的死亡往生智,這是無上。(158)
神通種類的教說
  大德!其次,又,如世尊教導法,關於諸神通種類,這是無上。大德!有這二種神通種類:大德!有神通是有的、有依著的,這被稱為『非聖的』。大德!有神通是無漏的、無依著的,這被稱為『聖的』。大德!而哪一種神通是有漏的、有依著的,這被稱為『非聖的』呢?大德!這裡,某位沙門或婆羅門因熱心……(中略)達到像這樣的心定,如是,在心定時,體驗各種神通種類:是一個後變成多個,又,是多個後變成一個;現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中;在地中作浮沈猶如在水中,又,在不被破裂的水上行走猶如在地上;在空中以盤腿來去猶如有翅膀的鳥,又,以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月;以身體行使自在直到梵天世界。大德!這種神通是有漏的、有依著的,這被稱為『非聖的』。
  大德!而哪一種神通是無漏的、無依著的,這被稱為『聖的』呢?大德!這裡,如果比丘希望『願在厭逆上住於無厭逆想的』,在那裡,他住於無厭逆想的。如果他希望『願我在無厭逆上住於有厭逆想的』,在那裡,他住於有厭逆想的。如果他希望『願我在厭逆與不厭逆上都住於不厭逆想』,在那裡,他住於無厭逆想的。如果他希望『願我在不厭逆與厭逆上都住於厭逆想』,在那裡,他住於有厭逆想的。如果他希望『願我在厭逆與不厭逆兩者上都避免後,住於平靜的、具念的、正知的』,在那裡,他住於平靜的、具念的、正知的,大德!這種神通是無漏的、無依著的,這被稱為『聖的』。大德!關於諸神通種類,這是無上。比那位世尊完全證知的更上應該被證知的不存在,即:關於諸神通種類,凡其他沙門或婆羅門會有比世尊更高證智的證知。(159)
大師其他德行的教說
  大德!凡那個被有信的善男子以活力發動、以強力、以男子的力量、以男子的活力、以男子的努力、以男子的強忍耐能被到達的,已被那位世尊到達。大德!世尊不實踐在諸欲上欲之享樂的實踐:下劣的、粗俗的、一般人的、非聖者的、伴隨無利益的,以及不實踐自我折磨的實踐:苦的、非聖者的、伴隨無利益的,世尊是增上心、當生樂住處之四禪的隨欲得到者、不困難得到者、無困難得到者。(160)
質問的施與模式
  大德!如果這麼問我:『舍利弗道友!過去世有其他沙門或婆羅門比世尊更高證智的正覺嗎?』大德!被這麼問,我說:『不。』『舍利弗道友!又,未來世將有其他沙門或婆羅門比世尊更高證智的正覺嗎?』大德!被這麼問,我說:『不。』『舍利弗道友!又,現在有其他沙門或婆羅門比世尊更高證智的正覺嗎?』大德!被這麼問,我說:『不。』
  大德!又,如果這麼問我:『舍利弗道友!過去世有其他沙門或婆羅門與世尊完全相同的正覺嗎?』大德!被這麼問,我說:『是的。』『舍利弗道友!又,未來世將有其他沙門或婆羅門與世尊完全相同的正覺嗎?』大德!被這麼問,我說:『是的。』『舍利弗道友!又,現在有其他沙門或婆羅門與世尊完全相同的正覺嗎?』大德!被這麼問,我說:『不。』
  大德!又,如果這麼問我:『尊者舍利弗!為什麼有一類的認可、有一類的不認可呢?』大德!被這麼問,我這麼解說:『道友!這被我從世尊的面前聽聞,從面前領受:「過去世有阿羅漢、遍正覺者與我完全相同的正覺。」道友!這被我從世尊的面前聽聞,從面前領受:「未來世將有阿羅漢、遍正覺者與我完全相同的正覺。」道友!這被我從世尊的面前聽聞,從面前領受:「這是無可能性、無機會的:凡在一個世間界中同時出現兩位阿羅漢、遍正覺者,這不存在可能性。」』
  大德!被這麼問,當這麼回答時,是否我是世尊的所說之說者,而且不以不實的誹謗世尊,以及法隨法地回答,而任何如法的種種說不來到應該被呵責處?」「舍利弗!被這麼問,當這麼回答時,你確實是我的所說之說者,同時也不以不實的誹謗我,法隨法地回答,而任何如法的種種說不來到應該被呵責處。」(161)
不可思議-未曾有
  在這麼說時,尊者優陀夷對世尊說這個:「不可思議啊,大德!未曾有啊,大德!如來的少欲求的狀態、知足的狀態、削減的狀態,確實因為如來有這麼大神通力、這麼大威力卻都不顯露自己。大德!如果其他外道遊行者們從這裡看見自己也有單一的法,他們就以那樣程度隨身攜帶旗子。不可思議啊,大德!未曾有啊,大德!如來的少欲求的狀態、知足的狀態、削減的狀態,確實因為如來有這麼大神通力、這麼大威力卻都不顯露自己。」
  「優陀夷!請你看:『如來的少欲求的狀態、知足的狀態、削減的狀態,確實因為如來有這麼大神通力、這麼大威力卻都不顯露自己。』優陀夷!如果其他外道遊行者們從這裡看見自己也有單一的法,他們就以那樣程度隨身攜帶旗子。優陀夷!請你看:『如來的少欲求的狀態、知足的狀態、削減的狀態,確實因為如來有這麼大神通力、這麼大威力卻都不顯露自己。』」(162)
  那時,世尊召喚尊者舍利弗:「舍利弗!因此,在這裡,你應該經常地為比丘、比丘尼、優婆塞優婆夷說這個法的教說。舍利弗!又,凡無用的男子們將有在如來上懷疑或疑惑,聽聞這個法的教說後,他們在如來上的懷疑或疑惑,那個將被捨斷。」像這樣,這是尊者舍利弗在世尊的面前告知淨信,因此,這個解說的名稱就是『能被淨信的』。(163)
  能被淨信經第五終了。
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.
漢巴經文比對(莊春江作):
  「無餘(DA.18)」,南傳作「完全地」(asesam,另譯為「無殘餘地」),Maurice Walshe先生英譯為「完全地」(fully)。
  「見定(DA.18)」,南傳作「看見等至」(dassanasamāpatti),Maurice Walshe先生英譯為「達成的見解」(the attainment of vision)。按:《吉祥悅意》說,初禪等至與以該禪為基礎(taṃ jhānaṃ pādakaṃ katvā)的須陀洹為第一種看見等至,以骨為所緣之天眼基礎禪等至與以該禪為基礎出現的斯陀含為第二種看見等至,各個有學的他心智(cetopariyañāṇaṃ)為第三種看見等至,諸漏已滅盡者的他心智為第四種看見等至,而「識流( viññāṇasotaṃ)」就是指「識」。
  「斷(DA.18)」,南傳作「不住立的」(appatiṭṭhitañca),Maurice Walshe先生英譯為「不確立」(not established)。按:《吉祥悅意》以「無欲貪狀態」(nicchandarāgattā)說「在此世不住立的」,以「業不牽引」(Kammabhavaṃ anākaḍḍhantaṃ)說「在他世不住立的」。
  「未來成敗我亦不知(DA.18)」,南傳作「我也知道未來世」(Anāgataṃpāhaṃ addhānaṃ jānāmi),Maurice Walshe先生英譯為「但我不知道未來」(but I do not know the future),與北傳相同,不知其所依版本為何。
  「以他相占他意(MA.143);以想觀察他心爾趣(DA.18)」,南傳作「以相告知」(nimittena ādisati),菩提比丘長老英譯為「以線索宣稱」(by means of clue, declares, AN.3.61),Maurice Walshe先生英譯為「以可見的形跡」(by a visible sign, DN.28)。按:《吉祥悅意》等說,以前來的相(āgatanimittena, AN.3.61/DN.28)、離去的相、住立的相說:「它這是這個名字。」長老說,這就是現代說的「身體語言(body language)」。
  「自清淨(DA.18)」,南傳作「能被淨信的」(sampasādanīyaṃ,形容詞,另譯為「能被歡喜的」),Maurice Walshe先生英譯為「清澈的信」(The Serene Faith)。按:本經經名北傳作「自歡喜」,從南傳經文比對來看,其實就是「自清淨」,因為「清淨;淨信」(sampasāda)也可以是「歡喜」的意思,而這裡的「歡喜」,應該是與「淨信」有關的。
  「知斷一法(MA.186)」,南傳作「證知這裡某一類法後」(abhiññāya idhekaccaṃ dhammaṃ, abhiññā idhekaccaṃ dhammaṃ),Maurice Walshe先生英譯為「獲得洞察入那個法」(gained insight into that Dhamma, DN.28),菩提比丘長老英譯為「這裡某個教導經由直接的理解」(through direct knowledge of a certain teaching here, MN.47),並解說,為了帶出要表達的意思,將「法」譯為「教導」。按:《破斥猶豫》說,在那個被教導的法上某一個洞察法證知後,以那個洞察法在諸教說法上走到究竟(tasmiṃ desite dhamme ekaccaṃ paṭivedhadhammaṃ abhiññāya tena paṭivedhadhammena desanādhamme niṭṭhaṃ gacchati),《吉祥悅意》說,在那個被教導的法上某一個法名為聲聞波羅蜜智(完成智;最高智)認知後,在諸法上我走到究竟(tasmiṃ desite dhamme ekaccaṃ dhammaṃ nāma sāvakapāramīñāṇaṃ sañjānitvā dhammesu niṭṭhamagamaṃ),在哪些法上呢?在四諦法上(Catusaccadhammesu)。
  「他念、他思(MA.143)」,南傳作「尋思的、伺察的」(vitakkayato vicārayato),菩提比丘長老英譯為「當一個人在想與檢查[某事]時」(as one is thinking and examining [some matter], AN.3.61),Maurice Walshe先生英譯為「以應用一個人的心」(by applying one's mind, DN.28)。
  「聲(MA.143)」,南傳作「尋擴散的聲音」(vitakkavipphārasaddaṃ),Maurice Walshe先生英譯為「請聽某種聲音傳達」(attending to something conveyed by sound, DN.28),菩提比丘長老英譯為「心思擴散(傳播)的聲音」(the sound of the diffusion of thought, AN.3.61)。按:《吉祥悅意》、《滿足希求》都以「因尋擴散而生起的喃喃(vippalapantānaṃ)、睡眠放逸等(suttapamattādīnaṃ)的聲音」解說,長老說,這應該是尋(思想)發出的細微聲音(subtle sounds),而非嘴巴說的。
  「正確的作者」(samakārī),Maurice Walshe先生英譯為「調解者;平和者」(a peace-maker)。按:《吉祥悅意》以「以身語意捨斷歪曲行為後實行正確的」(kāyena vācāya manasā ca kāyavaṅkādīni pahāya samaṃ caratīti)解說。
  「有正確行為者」(gatimā),Maurice Walshe先生英譯為「穩健前進」(steady-going)。按:《吉祥悅意》以「具備慧而能行」(gamanasamatthāya paññāya samannāgato)解說。