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Sutta Pitaka

Dīgha Nikāya – The Long Discourses

DN28: Sampasādanīy Sutta – Inspiring Confidence

Sāriputta's Lion's Roar

1Thus have I heard. Once the Lord was staying at Nālandā in Pāvārika's mango-grove. And the Venerable Sāriputta came to see the Lord, saluted him, sat down to one side, and said:[n.856] The first two verses are the same as DN 16.1.16ff, and the rest of the Sutta is a (doubtless later) expansion of that conversation. 'It is clear to me, Lord, that there never has been, never will be and is not now another ascetic or Brahmin who is better or more enlightened than the Lord.'

2'You have spoken boldly with a bull's voice, Sāriputta, you have roared the lion's roar of certainty. How is this? Have all the Arahant Buddhas of the past appeared to you, and were the minds of all those Lords open to you, so as to say: "These Lords were of such virtue, such was their teaching, such their wisdom, such their way, such their liberation"?' 'No, Lord.'

3'And have you perceived all the Arahant Buddhas who will appear in the future?' 'No, Lord.'


4'Well then, Sāriputta, you know me as the Arahant Buddha, and do you know: "The Lord is of such virtue, such his teaching, such his wisdom, such his way, such his liberation"?' 'No, Lord.'


5'So, Sāriputta, you do not have knowledge of the minds of the Buddhas of the past, the future or the present. Then, Sāriputta,have you not spoken boldly with a bull's voice and roared the lion's roar of certainty with your declaration?'

6'Lord, the minds of the Arahant Buddhas of the past, future and present are not open to me. But I know the drift of the Dhamma. Lord, it is as if there were a royal frontier city, with mighty bastions and a mighty encircling wall in which was a single gate, at which was a gatekeeper, wise, skilled and clever, who kept out strangers and let in those he knew. And he, constantly patrolling and following along a path, might not see the joins and clefts in the bastion, even such as a cat might creep through. But whatever larger creatures entered or left the city, must all go through this very gate. And it seems to me, Lord, that the drift of the Dhamma is the same. All those Arahant Buddhas of the past attained to supreme enlightenment by abandoning the five hindrances, defilements of mind which weaken understanding, having firmly established the four foundations of mindfulness in their minds, and realised the seven factors of enlightenment as they really are. All the Arahant Buddhas of the future will do likewise, and you, Lord, who are now the Arahant, fully-enlightened Buddha, have done the same.

7'So I came once to the Blessed Lord to listen to Dhamma. And the Blessed Lord taught me Dhamma most excellently and perfectly, contrasting the dark with the light. And as he did so, I gained insight into that Dhamma, and from among the various things I established one in particular, which was serene confidence[n.857] Sāriputta was thus established in terms of the 'Mirror of Dhamma': DN 16.2.8ff. in the Teacher, that the Blessed Lord is a fully-enlightened Buddha, that the Dhamma is well taught by the Blessed Lord, and that the order of monks is well-trained.

Teaching Regarding the Wholesome

8'Also, lord, the Blessed Lord's way of teaching Dhamma in regard to the wholesome factors is unsurpassed, that is to say: the four foundations of mindfulness, the four right efforts, the four roads to power, the five spiritual faculties, the five mental powers, the seven factors of enlightenment, the Noble Eightfold Path.[n.858] The 37 Bodhipakkhiya-Dhammā or 'Requisites of Enlightenment', listed at Sutta 33.23(2). See BDic and EB for further details. By these a monk, through the destruction of the corruptions, can in this very life, by his own super-knowledge, realise and attain the corruption-free liberation of heart and liberation by wisdom, and abide therein. This is the unsurpassed teaching in regard to the wholesome factors. This the Blessed Lord fully comprehends, and beyond it lies nothing further to be comprehended; and in such understanding there is no other ascetic or Brahmin who is greater or more enlightened than the Blessed Lord, as regards the wholesome factors.

Teaching Regarding the Sense-Spheres

9'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the elucidation of the sense-spheres: there are the six internal and external sense-bases:[n.859] The six sense-organs (mind being the sixth) and their objects. eye and visible objects, ear and sounds, nose and smells, tongue and tastes, body and tactiles, mind and mind-objects. This is the unsurpassed teaching in regard to the sense-spheres …

Teaching Regarding Modes of Rebirth

10'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the modes of rebirth in four ways: thus, one descends into the mother's womb unknowing,[n.860] These refer (1) to ordinary human beings, (2) to the eighty 'Great Elders', ((3) to the two chief disciples of a Buddha, to Pacceka-Buddhas and Bodhisattas, 4) to 'omniscient Bodhisattas', i.e. those in their last rebirth, when about to become Buddhas (DA). stays there unknowing, and leaves it unknowing. That is the first way.

11Or, one enters the womb knowing, stays there unknowing, and leaves it unknowing. That is the second way.

12Or, one enters the womb knowing, stays there knowing, and leaves it unknowing. That is the third way.

13Or, one enters the womb knowing, stays there knowing, and leaves it knowing. That is the fourth way. This is the unsurpassed teaching in regard to the modes of rebirth…

Mind-Reading

14'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the telling of thoughts[n.861] Cf. DN 11.3, here elaborated. in four ways. Thus, one tells by a visible sign, saying: "This is what you think, this is in your mind, your thought is like this." And however much one declares, it is so and not otherwise. That is the first way.


15Or, one tells not by a visible sign, but through hearing a sound made by humans, non-humans,[n.862] By Yakkhas and the like (DA). or devas …That is the second way.

16Or one tells not by a sound uttered, but by applying one's mind and attending to something conveyed by sound … That is the third way.

17Or one tells, not by any of these means, when one has attained a state of mental concentration without thinking and pondering,[n.863] This implies having gained the second jhāna. by divining another's thoughts in one's mind, and one says: "As far as so-and-so's mind-force is directed, so his thoughts will turn to that thing." And however much one declares, it is so and not otherwise. That is the fourth way. This is the unsurpassed teaching in regard to the telling of thoughts in four ways…

Teaching Regarding Attaining Insight

18'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the attainment of vision,[n.864] Dassana-samāpatti. The first two of these approximate to the contemplation described in VM 6. in four ways. Here, some ascetic or Brahmin, by means of ardour, endeavour, application, vigilance and due attention, reaches such a level of concentration that he considers just this body — upwards from the soles of the feet and downwards from the crown of the head, enclosed by the skin and full of manifold impurities: "In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, mesentery, bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, tallow, saliva, snot, synovic fluid, urine." That is the first attainment of vision.


19Again, having done this and gone further, he contemplates the bones covered with skin, flesh and blood. This is the second attainment.

20Again, having done this and gone further, he comes to know the unbroken stream of human consciousness as established both in this world and in the next.[n.865] Viññaṇa-sota: a rare expression which seems to equate with bhavanga, the (mainly) commentarial term for the 'life-continuum' (Ñāṇamoli). See BDic and EB under Bhavanga. In this case both worldings (puthujjana: n.16) and 'learners' (sekhā: n.542). That is the third attainment.

21Again, having done this and gone still further, he comes to know the unbroken stream of human consciousness that is not established either in this world or in the next.[n.866] Arahants. That is the fourth attainment of vision. This is the unsurpassed teaching in regard to the attainments of vision…

Teaching According to People's Needs

22'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the designation of individuals.[n.867] Puggala-paññatti: also the title of a book of the Abhidhamma, but here the reference is to the different classes of Arahants. There are these seven types: the Both-Ways-Liberated,[n.868] Ubhato-bhāga-vimutto: one who has gained liberation by both the jhānas and insight. This is the 'liberation of heart and through wisdom' frequently mentioned (e.g. DN 6.13). But only the second part, through wisdom', is complete and final liberation. See n.355. the Wisdom-Liberated,[n.869] Paññā-vimutto: one who has gained liberation through insight alone, without, or without necessarily having gone through the jhānas. the Body-Witness,[n.870] Kāya-sakkhī. For the somewhat scholastic (and doubtless late) definitions of this and the rest, see BDic under Ariya-Puggala, or VM 21. Also listed at MN 70. the Vision-Attainer,[n.871] Diṭṭhi-ppatto. the Faith-Liberated,[n.872] Saddhā-vimutto. the Dhamma-Devotee,[n.873] Dhammānusārī. the Faith-Devotee.[n.874] Saddhānusārī. This is the unsurpassed teaching in regard to the designation of individuals…

Teaching Regarding Exertion

23'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the exertions.[n.875] As RD remarks, it is most unusual to find these called padhānas or efforts. There are these seven factors of enlightenment: mindfulness, investigation of states, energy, delight, tranquillity, concentration and equanimity. This is the unsurpassed teaching in regard to the exertions…

Teaching Regarding Modes of Progress

24'Also unsurpassed in the Blessed Lord's way of teaching Dhamma in regard to the modes of progress,[n.876] These are detailed at AN 4.162. which are four: painful progress with slow comprehension, painful progress with quick comprehension, pleasant progress with slow comprehension, pleasant progress with quick comprehension. In the case of painful progress with slow comprehension, progress is considered poor on account of both painfulness and slowness. In the case of painful progress with quick comprehension, progress is considered poor on account of painfulness. In the case of pleasant progress with slow comprehension, progress is considered poor on account of slowness. In the case of pleasant progress with quick comprehension, progress is considered excellent on account of both pleasantness and quick comprehension. This is the unsurpassed teaching in regard to the modes of progress…

Teaching With Proper Speech

25'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to proper conduct in speech: how one should avoid not only any speech involving lying, but also speech that is divisive[n.877] Vebhūtiyaṁ. or sneeringly triumphant,[n.878] Sārambhajaṁ jayāpekkho: angrily keen on victory. but should use wise words, words to be treasured, words in season. This is the unsurpassed teaching in regard to proper conduct in speech…

26'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to a person's proper ethical conduct. One should be truthful and faithful, not using deception, patter, hinting or belittling,[n.879] As at DN 1.1.20. not always on the make for further gains, but with sense-doors guarded, abstemious, a peace-maker, given to watchfulness, active, strenuous in effort, a meditator,[n.880] Reading jhāyī with DA. mindful, of fitting conversation, steady-going,[n.881] Gatimā. resolute[n.882] Dhitimā. and sensible,[n.883] Mutimā. not hankering after sense-pleasures but mindful and prudent. This is the unsurpassed teaching in regard to a person's proper ethical conduct…

Teaching According to Receptivity

27'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to modes of receptivity to instruction, of which there are four: The Blessed Lord knows by his own skilled observation:[n.884] Paccattaṁ yoniso manasikārā. "That one will, by following instructions, by the complete destruction of three fetters, become a Stream-Winner, no more subject to rebirth in lower worlds, firmly established, destined for full enlightenment"; "that one will, by following instructions, by the complete destruction of three fetters and the reduction of greed, hatred and delusion, become a Once-Returner, and having returned once more to this world, will put an end to suffering"; "that one will, by following instructions, by the complete destruction of the five lower fetters, be spontaneously reborn,[n.885] As a Non-Retumer: cf. n.374. and there will reach Nibbāna without returning from that world"; "that one will, by following instructions, by the destruction of the corruptions, gain in this very life the deliverance of mind, the deliverance through wisdom which is uncorrupted, and which one has understood and realised by one's own super-knowledge." This is the unsurpassed teaching in regard to the modes of receptivity to instruction…

The Teaching Regarding Liberating Others

28'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the knowledge of the liberation of others. The Blessed Lord knows, by his own skilled observation: "That one will, by the complete destruction of three fetters, become a Stream-Winner…; then with the reduction of greed, hatred and delusion, become a Once-Returner…; by the complete destruction of the five lower fetters, be spontaneously reborn…; by the destruction of the corruptions, gain in this very life the deliverance of mind, the deliverance through wisdom which is uncorrupted … ʺ

The Teaching Regarding Eternalism

29'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the doctrine of Eternalism.[n.886] As DN 1.30ff. There are three such theories: (1) Here, some ascetic or Brahmin, by means of ardour, endeavour, … recalls various past existences …up to several hundred thousand births…(as Sutta 1, verse 1.31). In this way he remembers the details of his various past lives, and he says: "I know the past, whether the universe was expanding or contracting,[n.887] As DN 1.2.2ff. but I do not know the future, whether it will expand or contract. The self and the world are eternal, barren, steady as a mountain-peak, rooted like a pillar. Beings run on, transmigrate, pass away and rearise, yet these persist eternally."


30(2) Again, some ascetic or Brahmin recalls various existences … (as 1), but "up to twenty aeons … ʺ.

31(3) Again, some ascetic or Brahmin recalls various existence… (as i), but "up to ten, twenty, thirty, forty aeons…". This is the unsurpassed teaching in regard to the doctrine of Eternalism…

Teaching Regarding Former Lives

32'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to past lives. Here, some ascetic or Brahmin… recalls various past existences — one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand lives, many aeons of contraction, of expansion, of contraction and expansion: "Then I was called so-and-so, this was my clan, my caste, I ate this, had these happy and unhappy experiences, lived for so long. And when I passed away from there I was reborn in such-and-such other circumstances. Passing away from there, I was reborn here." In this way he remembers the details of his various past lives. There are devas whose life-span is not to be reckoned by counting or computation,[n.888] Beyond all calculation. yet whatever existence[n.889] Atta-bhāva: cf. n.220. they have previously experienced, whether in the World of Form or in the Formless World, whether conscious, unconscious or neither-conscious-nor-unconscious, they remember the details of those past lives. This is the unsurpassed teaching in regard to remembrance of past lives…

Knowledge of Death and Rebirth

33'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to knowledge of the death and rebirth of beings. Here, some ascetic or Brahmin … attains to such concentration of mind that he sees with the divine eye, purified and surpassing that of humans, beings passing away and arising: base and noble, well-favoured and ill-favoured, to happy and unhappy destinations as kamma directs them, and he knows: "These beings, on account of misconduct of body, speech or thought or disparaging the Noble Ones, have wrong view and will suffer the kammic fate of wrong view. At the breaking-up of the body after death they are reborn in a lower world, a bad destination, a state of suffering, hell. But these beings, on account of good conduct of body, speech or thought, of praising the Noble Ones, have right view and will reap the kammic reward of right view. At the breaking-up of the body after death they are reborn in a good destination, a heavenly world." Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and rearising… This is the unsurpassed teaching in regard to knowledge of the death and birth of beings…

The Supernormal Power of Teaching

34'Also unsurpassed is the Blessed Lord's way of teaching Dhamma in regard to the supernormal powers. These are of two kinds. There is the kind that is bound up with the corruptions and with attachment,[n.890] Sa-upadhika. which is called "un-Ariyan", and there is the kind that is free of the corruptions and not bound up with attachment, which is called "Ariyan". What is the "un-Ariyan" supernormal power? Here some ascetic or Brahmin enjoys various supernormal powers: being one, he becomes many — being many, he becomes one; he appears and disappears; he passes through fences, walls and mountains unhindered as if through air; he sinks into the ground and emerges from it as if it were water; he walks on the water without breaking the surface as if on land; he flies cross-legged through the sky like a bird with wings; he even touches and strokes with his hand the sun and moon, mighty and powerful as they are; and he travels in the body as far as the Brahma world. That is the ʺun-Ariyariʺsupernormal power.

35And what is the "Ariyan" supernormal power? Here a monk, if he wishes: "Let me abide with the disgusting[n.891] Paṭikkūla. not feeling disgust", can so abide, and if he wishes: "Let me abide with the non-disgusting feeling disgust", he can so abide, also feeling either disgust or non-disgust in the presence of both … or: "Ignoring both the disgusting and the non-disgusting may I abide in equanimity, mindful and clearly aware", he can so abide. That is the ʺAriyanʺ supernormal power, that is free of the corruptions and not bound up with attachment. This is the unsurpassed teaching in regard to the supernormal powers. This the Blessed Lord fully comprehends, and beyond it lies nothing further to be comprehended; and in such understanding there is no other ascetic or Brahmin who is greater or more enlightened than the Blessed Lord, as regards the supernormal powers.

The Buddha's Superb Qualities

36'Whatever, Lord, it is possible for a clansman endowed with confidence to achieve by putting forth effort and by persistence, by human effort, human exertion and human endurance,[n.892] Note the stress on 'human': the Buddha was still thought of as a man, in some sense. This contrasts with later developments in the Mahāyāna schools. that the Blessed Lord has achieved. For the Blessed Lord gives himself up neither to the pleasures of the senses, which are base, vulgar, for worldlings and not for the Noble, and unprofitable, nor to self-torment, which is painful, ignoble and unprofitable.[n.893] The two extremes to be avoided according to the Buddha’s first sermon. The Blessed Lord is able, here and now,[n.894] In this life. to enjoy the surpassing[n.895] Abhicetasikānaṁ: glossed as 'transcending thoughts of the sense-sphere' – not of course 'transcendental' in the sense of supramundane. happiness of dwelling in the four jhānas.

Practicing Almsgiving

37'Lord, if I were asked: "Well now, friend Sāriputta, have there ever been in the past any ascetics and Brahmins more exalted in enlightenment than the Blessed Lord?" I should say: "No." If asked: "Will there be any such in the future?" I should say: "No." If asked: "Is there any such at present ?ʺ I should say: "No."

38Again, if I were asked: "Have there been any such in the past equal in enlightenment to the Blessed Lord?" I should say: "Yes." If asked: "Will there be any such in the future?" I should say: "Yes." But if I were asked: "Are there any such at present equal in enlightenment to the Blessed Lord?" I should say: "No."

39And if I were then asked: "Venerable Sāriputta, why do you accord this highest recognition to one and not the other?" I should say: "I have heard and received it from the Blessed Lord's own lips: 'There have been in the past, and there will be in the future, Arahant Buddhas equal in enlightenment to myself.' I have also heard and received it from the Blessed Lord's own lips that it is not possible, it cannot be that in one and the same world-system two Arahant supreme Buddhas should arise simultaneously.[n.896] Cf. DN 19.14. No such situation can exist."

40'Lord, if I were to reply thus to such questions, would I be speaking in conformity with the Blessed Lord's word, and not misrepresenting him by departing from the truth? Would I be explaining Dhamma correctly, so that no fellow-follower of the Dhamma could contest it or find occasion for censure?'

41'Certainly, Sāriputta, if you answered like this you would not misrepresent me, you would be explaining Dhamma correctly and not laying yourself open to censure.'

Wonderful and Marvelous

42At this, the Venerable Udayi said to the Lord: 'It is wonderful, Lord, it is marvellous how content the Blessed Lord is, how satisfied and restrained,[n.897] Sallekhatā: 'austerity'. when being endowed with such power and influence he does not make a display of himself! If the wanderers professing other doctrines were able to discern in themselves even one of such qualities, they would proclaim it with a banner! It is wonderful … that the Blessed Lord does not make display of himself!'

43'Well then, Udayi, just observe: so it is. If such wanderers were able to discern in themselves even one of such qualities, they would proclaim it with a banner. But the Tathagata is content,…he does not make a display of himself.'

44Then the Lord said to Sāriputta: 'And therefore you, Sāriputta, should frequently speak about this matter to monks and nuns, to male and female lay-followers. And any foolish people who have doubts or queries about the Tathagata will, by listening to such talk, have their doubts and queries resolved.'

This was how the Venerable Sāriputta proclaimed his confidence in the Lord. And so one name for this exposition is 'The Serene Faith'.

1. Sāriputtasīhanāda

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: "evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan"ti.

2"Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 'evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan'ti. Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 'evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā te bhagavanto ahesuṁ itipi, evaṁpaññā te bhagavanto ahesuṁ itipi, evaṁvihārī te bhagavanto ahesuṁ itipi, evaṁvimuttā te bhagavanto ahesuṁ itipī'"ti? "No hetaṁ, bhante".

3"Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 'evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī'"ti? "No hetaṁ, bhante".


4"Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: 'evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī'"ti? "No hetaṁ, bhante".


5"Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. Atha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 'evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan'"ti?

6"Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. Api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā, ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi. Tassa evamassa: 'ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā'ti. Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho.

7Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ: 'sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho'ti.

1.1. Kusaladhammadesanā

8Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṁ, bhante, kusalesu dhammesu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu.

1.2. Āyatanapaṇṇattidesanā

9Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñcevarūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṁ, bhante, āyatanapaṇṇattīsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu.

1.3. Gabbhāvakkantidesanā

10Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāvakkantiyo. Idha, bhante, ekacco asampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ paṭhamā gabbhāvakkanti.

11Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ dutiyā gabbhāvakkanti.

12Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ tatiyā gabbhāvakkanti.

13Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṁ catutthā gabbhāvakkanti. Etadānuttariyaṁ, bhante, gabbhāvakkantīsu.

1.4. Ādesanavidhādesanā

14Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā. Idha, bhante, ekacco nimittena ādisati: 'evampi te mano, itthampi te mano, itipi te cittan'ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ paṭhamā ādesanavidhā.


15Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: 'evampi te mano, itthampi te mano, itipi te cittan'ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ dutiyā ādesanavidhā.

16Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: 'evampi te mano, itthampi te mano, itipi te cittan'ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ tatiyā ādesanavidhā.

17Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati. Api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: 'yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī'ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ catutthā ādesanavidhā. Etadānuttariyaṁ, bhante, ādesanavidhāsu.

1.5. Dassanasamāpattidesanā

18Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu. Catasso imā, bhante, dassanasamāpattiyo. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan'ti. Ayaṁ paṭhamā dassanasamāpatti.


19Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā … pe … lasikā muttan'ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Ayaṁ dutiyā dassanasamāpatti.

20Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā … pe … lasikā muttan'ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṁ tatiyā dassanasamāpatti.

21Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: 'atthi imasmiṁ kāye kesā lomā … pe … lasikā muttan'ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṁ catutthā dassanasamāpatti. Etadānuttariyaṁ, bhante, dassanasamāpattīsu.

1.6. Puggalapaṇṇattidesanā

22Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṁ, bhante, puggalapaṇṇattīsu.

1.7. Padhānadesanā

23Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu. Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṁ, bhante, padhānesu.

1.8. Paṭipadādesanā

24Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti paṭipadāsu. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. Tatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati. Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. Etadānuttariyaṁ, bhante, paṭipadāsu.

1.9. Bhassasamācārādidesanā

25Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho; mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena. Etadānuttariyaṁ, bhante, bhassasamācāre.

26Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁnijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. Etadānuttariyaṁ, bhante, purisasīlasamācāre.

1.10. Anusāsanavidhādesanā

27Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti anusāsanavidhāsu. Catasso imā, bhante, anusāsanavidhā-jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā 'ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī'ti. Etadānuttariyaṁ, bhante, anusāsanavidhāsu.

1.11. Parapuggalavimuttiñāṇadesanā

28Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā'ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: 'ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī'ti. Etadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe.

1.12. Sassatavādadesanā

29Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu. Tayome, bhante, sassatavādā. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, 'amutrāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evamāha: 'atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti. Anāgataṁpāhaṁ addhānaṁ jānāmi –  saṁvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman'ti. Ayaṁ paṭhamo sassatavādo.


30Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni, 'amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evamāha: 'atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti. Anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman'ti. Ayaṁ dutiyo sassatavādo.

31Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni, 'amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evamāha: 'atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti; anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman'ti. Ayaṁ tatiyo sassatavādo, etadānuttariyaṁ, bhante, sassatavādesu.

1.13. Pubbenivāsānussatiñāṇadesanā

32Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti pubbenivāsānussatiñāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, 'amutrāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṁgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno'ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Santi, bhante, devā, yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṁ. Api ca yasmiṁ yasmiṁ attabhāveabhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Etadānuttariyaṁ, bhante, pubbenivāsānussatiñāṇe.

1.14. Cutūpapātañāṇadesanā

33Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā'ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Etadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe.

1.15. Iddhividhadesanā

34Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti iddhividhāsu. Dvemā, bhante, iddhividhāyo—atthi, bhante, iddhi sāsavā saupadhikā, 'no ariyā'ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā 'ariyā'ti vuccati. Katamā ca, bhante, iddhi sāsavā saupadhikā, 'no ariyā'ti vuccati? Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. Ayaṁ, bhante, iddhi sāsavā saupadhikā, 'no ariyā'ti vuccati.

35Katamā 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 tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno'ti, upekkhako tattha viharati sato sampajāno. Ayaṁ, bhante, iddhi anāsavā anupadhikā 'ariyā'ti vuccati. Etadānuttariyaṁ, bhante, iddhividhāsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu.

1.16. Aññathāsatthuguṇadassana

36Yaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyutto dukkhaṁ anariyaṁ anatthasaṁhitaṁ. Catunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī.

1.17. Anuyogadānappakāra

37Sace maṁ, bhante, evaṁ puccheyya: 'kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'no'ti vadeyyaṁ. 'Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'no'ti vadeyyaṁ. 'Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'no'ti vadeyyaṁ.

38Sace pana maṁ, bhante, evaṁ puccheyya: 'kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'evan'ti vadeyyaṁ. 'Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'evan'ti vadeyyaṁ. 'Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan'ti, evaṁ puṭṭho ahaṁ, bhante, 'no'ti vadeyyaṁ.

39Sace pana maṁ, bhante, evaṁ puccheyya: 'kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī'ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: 'sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: "ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan"ti. Sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: "bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan"ti. Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: "aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī"'ti.

40Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī"ti?

41"Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī"ti.

2. Acchariyaabbhuta

42Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati. Ekamekañcepi ito, bhante, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. Acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī"ti.

43"Passa kho tvaṁ, udāyi, 'tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati'. Ekamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. Passa kho tvaṁ, udāyi, 'tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī'"ti.

44Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: "Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī"ti.

Iti hidaṁ āyasmā sāriputto bhagavato sammukhā sampasādaṁ pavedesi. Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.

Sampasādanīyasuttaṁ niṭṭhitaṁ pañcamaṁ.