B0102010305sampasādanīyasuttaṃ（美好經）c3.5s

Sampasādanīyasuttaṃ

Sāriputtasīhanādo

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 sambodhiya』』nti.
『『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 sambodhiya』nti. Kiṃ te [kiṃ nu (sī. pī.), kiṃ nu kho te (syā.)], 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 [kiṃ pana (sī. pī.)], 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 [kiṃ pana (sī. pī.)], 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 sambodhiya』』』nti?

『『Na kho me [na kho panetaṃ (syā. ka.)], bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi. Api ca, me [me bhante (sī. pī. ka.)] dhammanvayo vidito. Seyyathāpi, bhante , rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī. ka.)] 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.

這是我的完整直譯: 自信經舍利弗的獅子吼如是我聞。一時,世尊住在那爛陀(Nāḷandā)的巴瓦利卡芒果園。那時,尊者舍利弗來到世尊所在之處,來到後向世尊禮拜,然後坐在一旁。坐在一旁的尊者舍利弗對世尊說:"大德,我如此深信世尊,過去沒有,未來不會有,現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝。" "舍利弗,你說了這樣高尚的牛王之語,作出了斷然的判斷,發出了獅子吼:'大德,我如此深信世尊,過去沒有,未來不會有,現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝。'舍利弗,那些過去世的阿羅漢、正等正覺者,你是否以心識遍知他們的心:'那些世尊是如此戒行,如此法行,如此智慧,如此安住,如此解脫'?" "不是的,大德。" "舍利弗,那些未來世將成為阿羅漢、正等正覺者,你是否以心識遍知他們的心:'那些世尊將會是如此戒行,如此法行,如此智慧,如此安住,如此解脫'?" "不是的,大德。" "舍利弗,那麼現在的我,阿羅漢、正等正覺者,你是否以心識遍知我的心:'世尊是如此戒行,如此法行,如此智慧,如此安住,如此解脫'?" "不是的,大德。" "舍利弗,既然你對過去、未來、現在的阿羅漢、正等正覺者沒有他心智,那麼你為什麼說了這樣高尚的牛王之語,作出了斷然的判斷,發出了獅子吼:'大德,我如此深信世尊,過去沒有,未來不會有,現在也沒有其他沙門或婆羅門在正等覺方面比世尊更殊勝'?" "大德,我雖然對過去、未來、現在的阿羅漢、正等正覺者沒有他心智,但我知道法的必然性。大德,就像國王的邊境城市,城墻高大堅固,城門堅固,只有一個門。那裡有一個聰明、能幹、有智慧的守門人,不讓陌生人進入,只讓熟人進入。他沿著城墻周圍的道路巡視,看不到城墻的裂縫或缺口,甚至連一隻貓能鑽出去的洞都沒有。他會這樣想:'凡是進出這座城市的粗大生物,都必須從這個門進出。'同樣地,大德,我知道法的必然性。大德,那些過去世的阿羅漢、正等正覺者,他們都斷除了五蓋,去除了使慧力羸弱的心的染污,在四念處中善立其心,如實修習七覺支,證得無上正等正覺。大德,那些未來世將成為阿羅漢、正等正覺者,他們也都將斷除五蓋,去除使慧力羸弱的心的染污,在四念處中善立其心,如實修習七覺支,證得無上正等正覺。大德,現在的世尊,阿羅漢、正等正覺者,也斷除了五蓋,去除了使慧力羸弱的心的染污,在四念處中善立其心,如實修習七覺支,證得無上正等正覺。

『『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

『『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

『『Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñceva rūpā [rūpāni (ka.)] 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

『『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

『『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 citta』nti. 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 citta』nti. 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 citta』nti. 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 [vitakkavicārasamādhisamāpannassa (syā. ka.) a. ni.

這是我的完整直譯: "大德,我來到世尊這裡聽法。大德,世尊為我宣說法,越來越高深,越來越精妙,對比黑白。大德,世尊為我宣說法越來越高深,越來越精妙,對比黑白,我就越是以智慧通達其中的某些法,在諸法中達到了結論;我對導師生起信心:'世尊是正等正覺者,世尊善說法,僧眾善行道。' 善法的教導 "再者,大德,這是無上的,即世尊如何教導善法。這些是善法,即:四念處、四正勤、四神足、五根、五力、七覺支、八聖道分。大德,在此,比丘由於諸漏盡,在現法中自證知、作證、具足住于無漏心解脫、慧解脫。大德,這是善法中的無上。世尊完全了知此,世尊完全了知此外再無可知,任何其他沙門或婆羅門不可能在善法方面比世尊知道得更多。處的施設教導 "再者,大德,這是無上的,即世尊如何教導處的施設。大德,有這六內外處:眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法。大德,這是處的施設中的無上。世尊完全了知此,世尊完全了知此外再無可知,任何其他沙門或婆羅門不可能在處的施設方面比世尊知道得更多。入胎的教導 "再者,大德,這是無上的,即世尊如何教匯入胎。大德,有這四種入胎。大德,在此,有人不知不覺地入母胎;不知不覺地住于母胎;不知不覺地出母胎。這是第一種入胎。 "再者,大德,在此,有人知道地入母胎;不知不覺地住于母胎;不知不覺地出母胎。這是第二種入胎。 "再者,大德,在此,有人知道地入母胎;知道地住于母胎;不知不覺地出母胎。這是第三種入胎。 "再者,大德,在此,有人知道地入母胎;知道地住于母胎;知道地出母胎。這是第四種入胎。大德,這是入胎中的無上。記說方式的教導 "再者,大德,這是無上的,即世尊如何教導記說方式。大德,有這四種記說方式。大德,在此,有人通過相記說:'你的心是這樣,你的心是那樣,你的意是這樣。'他即使多次記說,也都是如此,不會有錯。這是第一種記說方式。 "再者,大德,在此,有人不是通過相記說。但是他聽到人或非人或天神的聲音後記說:'你的心是這樣,你的心是那樣,你的意是這樣。'他即使多次記說,也都是如此,不會有錯。這是第二種記說方式。 "再者,大德,在此,有人不是通過相記說,也不是聽到人或非人或天神的聲音後記說。但是他聽到思惟、推理時的思惟擴散聲後記說:'你的心是這樣,你的心是那樣,你的意是這樣。'他即使多次記說,也都是如此,不會有錯。這是第三種記說方式。 "再者,大德,在此,有人不是通過相記說,也不是聽到人或非人或天神的聲音後記說,也不是聽到思惟、推理時的思惟擴散聲後記說。但是他對已入無尋無伺定者的心

3.61 passitabbaṃ] 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

『『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 mutta』nti. 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 mutta』nti. 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 mutta』nti. 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 mutta』nti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṃ catutthā dassanasamāpatti. Etadānuttariyaṃ, bhante, dassanasamāpattīsu.

Puggalapaṇṇattidesanā

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

Padhānadesanā

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

Paṭipadādesanā

『『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

這是我的完整直譯: 3.61 以心遍知其心,了知:'這位尊者的意行如此安置,此心之後將會生起如此如此的尋。'他即使多次記說,也都是如此,不會有錯。這是第四種記說方式。大德,這是記說方式中的無上。見證的教導 "再者,大德,這是無上的,即世尊如何教導見證。大德,有這四種見證。大德,在此,某位沙門或婆羅門通過精進、努力、專注、不放逸、正思惟而證得如此的心定,以如此定的心觀察這個身體,從腳底向上,從頭頂向下,被皮包裹,充滿各種不凈物:'在這個身體中有頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸間膜、胃中物、糞便、膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿。'這是第一種見證。 "再者,大德,在此,某位沙門或婆羅門...證得如此的心定,以如此定的心觀察這個身體,從腳底向上,從頭頂向下,被皮包裹,充滿各種不凈物:'在這個身體中有頭髮、體毛...關節滑液、尿。'超越人的皮肉血,觀察骨骼。這是第二種見證。 "再者,大德,在此,某位沙門或婆羅門...證得如此的心定,以如此定的心觀察這個身體,從腳底向上,從頭頂向下,被皮包裹,充滿各種不凈物:'在這個身體中有頭髮、體毛...關節滑液、尿。'超越人的皮肉血,觀察骨骼。他了知人的識流,在此世間和他世間都沒有中斷而安住。這是第三種見證。 "再者,大德,在此,某位沙門或婆羅門...證得如此的心定,以如此定的心觀察這個身體,從腳底向上,從頭頂向下,被皮包裹,充滿各種不凈物:'在這個身體中有頭髮、體毛...關節滑液、尿。'超越人的皮肉血,觀察骨骼。他了知人的識流,在此世間和他世間都沒有中斷而不安住。這是第四種見證。大德,這是見證中的無上。人的施設教導 "再者,大德,這是無上的,即世尊如何教導人的施設。大德,有這七種人:俱分解脫者、慧解脫者、身證者、見至者、信解脫者、隨法行者、隨信行者。大德,這是人的施設中的無上。精進的教導 "再者,大德,這是無上的,即世尊如何教導精進。大德,有這七覺支:念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。大德,這是精進中的無上。行道的教導 "再者,大德,這是無上的,即世尊如何教導行道。大德,有這四種行道:苦遲通行道、苦速通行道、樂遲通行道、樂速通行道。大德,其中苦遲通行道被認為是兩方面都低劣的,因為苦和遲鈍。大德,其中苦速通行道被認為是低劣的,因為苦。大德,其中樂遲通行道被認為是低劣的,因為遲鈍。大德,其中樂速通行道被認為是兩方面都殊勝的,因為樂和迅速。大德,這是行道中的無上。語言行為等的教導

『『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 [jijigiṃsanako (syā.), nijigiṃsitā (sī. pī.)], 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

『『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

『『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

這是我的完整直譯: "再者,大德,這是無上的,即世尊如何教導語言行為。大德,在此,某人不說與妄語相應的話,不說離間語,不說粗惡語,不說爲了勝利而引起爭論的話;他經過深思熟慮后說有價值的、適時的話。大德,這是語言行為中的無上。 "再者,大德,這是無上的,即世尊如何教導人的戒行。大德,在此,某人誠實、有信心,不欺騙、不諂媚、不占卜、不詐騙、不以利求利,守護諸根門,飲食知量,行為平等,致力於不睡眠,不懈怠,精進勇猛,禪修者,具念,善於言辭,有智慧,有毅力,有思慮,不貪著欲樂,具念、謹慎。大德,這是人的戒行中的無上。教導方式的教導 "再者,大德,這是無上的,即世尊如何教導教導方式。大德,有這四種教導方式。大德,世尊通過如理作意了知另一個人:'這個人如果按照所教導的那樣修行,將因斷除三結而成為預流者,不墮惡趣,必定趣向正覺。'大德,世尊通過如理作意了知另一個人:'這個人如果按照所教導的那樣修行,將因斷除三結,貪、嗔、癡減弱而成為一來者,再來此世間一次就能作苦邊。'大德,世尊通過如理作意了知另一個人:'這個人如果按照所教導的那樣修行,將因斷除五下分結而成為化生者,在那裡般涅槃,不再從那個世界回來。'大德,世尊通過如理作意了知另一個人:'這個人如果按照所教導的那樣修行,將因諸漏盡而在現法中自證知、作證、具足住于無漏心解脫、慧解脫。'大德,這是教導方式中的無上。他人解脫智的教導 "再者,大德,這是無上的,即世尊如何教導他人解脫智。大德,世尊通過如理作意了知另一個人:'這個人將因斷除三結而成為預流者,不墮惡趣,必定趣向正覺。'大德,世尊通過如理作意了知另一個人:'這個人將因斷除三結,貪、嗔、癡減弱而成為一來者,再來此世間一次就能作苦邊。'大德,世尊通過如理作意了知另一個人:'這個人將因斷除五下分結而成為化生者,在那裡般涅槃,不再從那個世界回來。'大德,世尊通過如理作意了知另一個人:'這個人將因諸漏盡而在現法中自證知、作證、具足住于無漏心解脫、慧解脫。'大德,這是他人解脫智中的無上。常見的教導

『『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 sauddesaṃ 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 sassatisama』nti. 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 sauddesaṃ 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 sassatisama』nti. 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 sauddesaṃ 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 sassatisama』nti. Ayaṃ tatiyo sassatavādo, etadānuttariyaṃ, bhante, sassatavādesu.

Pubbenivāsānussatiñāṇadesanā

這是我的完整直譯: "再者,大德,這是無上的,即世尊如何教導常見。大德,有這三種常見。大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心憶念種種宿命。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、許多壞劫、許多成劫、許多壞成劫,'我曾在那裡,名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在那裡。在那裡我的名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在這裡。'他如此帶相帶因地憶念種種宿命。他這樣說:'我知道過去世 - 世界是否壞滅或成立。我也知道未來世 - 世界是否將壞滅或成立。我與世界是常恒的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但常恒性永遠存在。'這是第一種常見。 "再者,大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心憶念種種宿命。即:一個壞成劫、二個壞成劫、三個壞成劫、四個壞成劫、五個壞成劫、十個壞成劫,'我曾在那裡,名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在那裡。在那裡我的名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在這裡。'他如此帶相帶因地憶念種種宿命。他這樣說:'我知道過去世 - 世界是否壞滅或成立。我也知道未來世 - 世界是否將壞滅或成立。我與世界是常恒的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但常恒性永遠存在。'這是第二種常見。 "再者,大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心憶念種種宿命。即:十個壞成劫、二十個壞成劫、三十個壞成劫、四十個壞成劫,'我曾在那裡,名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在那裡。在那裡我的名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在這裡。'他如此帶相帶因地憶念種種宿命。他這樣說:'我知道過去世 - 世界確實壞滅和成立;我也知道未來世 - 世界確實將壞滅和成立。我與世界是常恒的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但常恒性永遠存在。'這是第三種常見。大德,這是常見中的無上。憶念宿命智的教導

『『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 sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Santi, bhante, devā [sattā (syā.)], yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ. Api ca, yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo [abhinivutthapubbo (sī. syā. pī.)] hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.

Cutūpapātañāṇadesanā

『『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

這是我的完整直譯: "再者,大德,這是無上的,即世尊如何教導憶念宿命智。大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心憶念種種宿命。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、許多壞劫、許多成劫、許多壞成劫,'我曾在那裡,名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在那裡。在那裡我的名字如此,種姓如此,容貌如此,食物如此,經歷如此苦樂,壽命如此。我從那裡死後,又生在這裡。'他如此帶相帶因地憶念種種宿命。大德,有些天神,他們的壽命無法以計數或推算來計算。但是,無論在哪一種存在狀態中曾經住過,無論是在色界、無色界、有想、無想或非想非非想,他都能帶相帶因地憶念種種宿命。大德,這是憶念宿命智中的無上。死生智的教導 "再者,大德,這是無上的,即世尊如何教導眾生死生智。大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心,以清凈超人的天眼見到眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而去:'這些尊貴的眾生具足身惡行、語惡行、意惡行,誹謗聖者,持邪見,受持邪見業。他們身壞命終后,生於惡趣、墮處、地獄。或者,這些尊貴的眾生具足身善行、語善行、意善行,不誹謗聖者,持正見,受持正見業。他們身壞命終后,生於善趣、天界。'他如此以清凈超人的天眼見到眾生死時、生時,低劣的、高貴的,美麗的、醜陋的,幸運的、不幸的,了知眾生隨業而去。大德,這是眾生死生智中的無上。神變的教導

『『Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ 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… 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 saupadhikā, 『no ariyā』ti vuccati.

『『Katamā pana, bhante, iddhi anāsavā anupadhikā, 『ariyā』ti vuccati? Idha, bhante, bhikkhu sace ākaṅkhati – 『paṭikūle appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyya』nti, 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

『『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

這是我的完整直譯: "再者,大德,這是無上的,即世尊如何教導神變。大德,有兩種神變:大德,有漏有依的神變,稱為'非聖'。大德,無漏無依的神變,稱為'聖'。大德,什麼是有漏有依的神變,稱為'非聖'?大德,在此,某位沙門或婆羅門通過精進...證得如此的心定,以如此定的心體驗種種神變。一身變多身,多身變一身;顯現、隱形;穿墻、穿壁、穿山而過,如行空中;出沒于地中,如在水中;行於水上不沉,如在地上;結跏趺坐而飛行,如有翼之鳥;以手觸控撫摸這樣有大神力大威力的日月;乃至以身自在到達梵天界。大德,這稱為有漏有依的'非聖'神變。 "大德,什麼是無漏無依的神變,稱為'聖'?大德,在此,如果比丘希望:'我要在不可意的事物中住于可意想',他就在那裡住于可意想。如果希望:'我要在可意的事物中住于不可意想',他就在那裡住于不可意想。如果希望:'我要在不可意和可意的事物中住于可意想',他就在那裡住于可意想。如果希望:'我要在不可意和可意的事物中住于不可意想',他就在那裡住于不可意想。如果希望:'我要避開不可意和可意兩者,住于舍,具念正知',他就在那裡住于舍,具念正知。大德,這稱為無漏無依的'聖'神變。大德,這是神變中的無上。世尊完全了知此,世尊完全了知此外再無可知,任何其他沙門或婆羅門不可能在神變方面比世尊知道得更多。另一種看待導師功德的方式 "大德,凡是有信心的善男子以精進、力量、男子氣概、男子勇猛、男子努力、男子擔當所應達到的,世尊都已達到。大德,世尊不從事追求欲樂的低劣、粗俗、凡夫、非聖、無益的欲樂,也不從事追求自我折磨的痛苦、非聖、無益的苦行。世尊能隨意、不困難、不艱辛地獲得四種增上心的現法樂住。質問的方式

『『Sace maṃ, bhante, evaṃ puccheyya – 『kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya』nti, evaṃ puṭṭho ahaṃ, bhante, 『no』ti vadeyyaṃ. 『Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiya』nti, evaṃ puṭṭho ahaṃ, bhante, 『no』ti vadeyyaṃ . 『Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiya』nti, 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 sambodhiya』nti, evaṃ puṭṭho ahaṃ, bhante, 『eva』nti vadeyyaṃ. 『Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya』nti, evaṃ puṭṭho ahaṃ, bhante, 『『eva』』nti vadeyyaṃ . 『Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya』nti, 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 sambodhiya』』nti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – 『『bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiya』』nti. 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 [vādānupāto (sī.)] 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.

Acchariyaabbhutaṃ

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!

這是我的完整直譯: "大德,如果有人這樣問我:'朋友舍利弗,過去世是否有其他沙門或婆羅門在正等覺方面比世尊更勝?'被這樣問,大德,我會回答'沒有'。'朋友舍利弗,未來世是否會有其他沙門或婆羅門在正等覺方面比世尊更勝?'被這樣問,大德,我會回答'沒有'。'朋友舍利弗,現在是否有其他沙門或婆羅門在正等覺方面比世尊更勝?'被這樣問,大德,我會回答'沒有'。 "大德,如果有人這樣問我:'朋友舍利弗,過去世是否有其他沙門或婆羅門在正等覺方面與世尊相等?'被這樣問,大德,我會回答'有'。'朋友舍利弗,未來世是否會有其他沙門或婆羅門在正等覺方面與世尊相等?'被這樣問,大德,我會回答'有'。'朋友舍利弗,現在是否有其他沙門或婆羅門在正等覺方面與世尊相等?'被這樣問,大德,我會回答'沒有'。 "大德,如果有人這樣問我:'為什麼尊者舍利弗對某些承認,對某些不承認?'被這樣問,大德,我會這樣回答:'朋友,我親自從世尊處聽到並接受:"過去世有阿羅漢、正等正覺者在正等覺方面與我相等。"朋友,我親自從世尊處聽到並接受:"未來世將有阿羅漢、正等正覺者在正等覺方面與我相等。"朋友,我親自從世尊處聽到並接受:"不可能、沒有機會在一個世界系統中同時出現兩位阿羅漢、正等正覺者,這是不可能的。"' "大德,我這樣被問、這樣回答,是否如實說世尊所說,不以虛妄誹謗世尊,如法解說法,任何如法的隨論不會導致可責難之處?" "確實,舍利弗,你這樣被問、這樣回答,是如實說我所說,不以虛妄誹謗我,如法解說法,任何如法的隨論不會導致可責難之處。" 稀有未曾有當這樣說時,尊者優陀夷對世尊說:"大德,稀有啊!大德,未曾有啊!如來的少欲、知足、儉樸。即使如來有如此大神力、如此大威力,卻不會顯示自己!大德,如果其他外道遊行者在自己身上看到哪怕一個這樣的法,他們就會因此而舉起旗幟。大德,稀有啊!大德,未曾有啊!如來的少欲、知足、儉樸。即使如來有如此大神力、如此大威力,卻不會顯示自己!" "優陀夷,你看,'如來的少欲、知足、儉樸。即使如來有如此大神力、如此大威力,卻不會顯示自己!'優陀夷,如果其他外道遊行者在自己身上看到哪怕一個這樣的法,他們就會因此而舉起旗幟。優陀夷,你看,'如來的少欲、知足、儉樸。即使如來有如此大神力、如此大威力,卻不會顯示自己!'"

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.

於是，世尊對尊者舍利弗說道："因此，舍利弗，你應當經常向比丘、比丘尼、優婆塞、優婆夷宣說此法門。舍利弗，若有愚人對如來有疑惑或猶豫，他們聽聞此法門后，對如來的疑惑或猶豫將會消除。"如是，尊者舍利弗在世尊面前表達了他的凈信。因此，這篇經文被稱為"凈信"。

第五《凈信經》已結束。