DN 28 · 自欢喜经
1舍利弗狮子吼
Sāriputtasīhanādo
25.《自欢喜经》
5. Sampasādanīyasuttaṃ
3舍利弗狮子吼
Sāriputtasīhanādo
141如是我闻：有一次，世尊住在那兰陀的巴瓦利咖芒果园。那时，具寿舍利弗来到世尊那里；到了之后，向世尊礼敬，然后坐在一边。坐在一边的具寿舍利弗对世尊这样说：“尊者，我对世尊有如此净信：在过去、未来、现在，都不存在其他沙门或婆罗门，在觉悟上比世尊更无上。”
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.
142“舍利弗，你所说的这番话，真是豪迈的话，断然确定，是狮子吼：‘尊者，我对世尊有如此净信：在过去、未来、现在，都不存在其他沙门或婆罗门，在觉悟上比世尊更无上。’舍利弗，难道你以自己的心遍察了过去那些已经逝去的、阿拉汉、正自觉的世尊们的心，从而了知：‘那些世尊有着这样的戒，那些世尊有着这样的法，那些世尊有着这样的慧，那些世尊有着这样的住，那些世尊有着这样的解脱’吗？”“尊者，不是这样的。”
‘‘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 , 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’’.
6“那么，舍利弗，难道你以自己的心遍察了未来将会出现的、阿拉汉、正自觉的世尊们的心，从而了知：‘那些世尊将会有这样的戒，那些世尊将会有这样的法……（中略）……这样的慧……这样的住……那些世尊将会有这样的解脱’吗？”“尊者，不是这样的。”
‘‘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’’.
7“那么，舍利弗，难道你以自己的心遍察了我，现在这位阿拉汉、正自觉者的心，从而了知：‘世尊有这样的戒，世尊有这样的法……（中略）……有这样的慧……有这样的住……世尊有这样的解脱’吗？”“尊者，不是这样的。”
‘‘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’’.
8“那么，舍利弗，你对过去、未来、现在一切的阿拉汉、正自觉者，既然没有他心通。那究竟是为什么要说出这番豪迈的话，如此断然确定，发出这样的狮子吼呢：‘尊者，我对世尊有如此净信：在过去、未来、现在，都不存在其他沙门或婆罗门，在觉悟上比世尊更无上’？”
‘‘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?
143“尊者，我确实没有能了知过去、未来、现在一切阿拉汉、正自觉者心念的他心通。但是，我通过了法随行而得知。尊者，就像一位国王在边境上的城市，它有坚固的城墙、牢固的围墙和城门，却只有一道门。那里有个聪明、能干、有智慧的门卫，他拦阻陌生人，放行认识的人。当这位门卫沿着环绕那座城市的路径巡视时，他不会看到城墙上有任何接缝或裂口，甚至连一只猫能钻过的洞也没有。于是他会这样想：‘凡是任何粗大的生命进入或离开这座城市，他们全都只通过这一道门进入或离开。’同样地，尊者，我正是这样通过了法随行而得知。尊者，那些过去已经逝去的、阿拉汉、正自觉的世尊们，他们全部都是舍断了五盖，那些令心染污、令慧削弱的结使，将心妥善地安立于四念处，如实地修习七觉支之后，才证悟了无上正自觉。尊者，那些未来将会出现的、阿拉汉、正自觉的世尊们，他们全部也都将舍断五盖，那些令心染污、令慧削弱的结使，将心妥善地安立于四念处，如实地修习七觉支之后，才会证悟无上正自觉。尊者，现在的世尊，这位阿拉汉、正自觉者，也是舍断了五盖，那些令心染污、令慧削弱的结使，将心妥善地安立于四念处，如实地修习七觉支之后，才证悟了无上正自觉。”
‘‘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尊者，我去世尊那里听闻正法。世尊为我次第开示法义，一层比一层精妙，一层比一层深细，把善与不善的法义对照讲得清清楚楚。随着世尊这样一步步地为我开示，我在这些法中通过亲证，对一部分教法获得了决定性的确认，从而对导师生起了净信：'世尊是真正的等正觉者，世尊所宣说的法是善巧开示的，世尊的声闻弟子团体是善行于道的。'
‘‘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.
11善法教示
Kusaladhammadesanā
12善法教示
Kusaladhammadesanā
145“再者，大德，关于种种神变，世尊是这样教导法的，这是无上的。大德，神变有两种。大德，有一种神变，是有烦恼、有依着的，被称为‘非圣的’。大德，有另一种神变，是无烦恼、无依着的，被称为‘圣的’。大德，什么是有烦恼、有依着的‘非圣的’神变呢？大德，这里有些沙门或婆罗门，靠着精勤努力……证得了那种心定。当心如此入定后，他能体验种种神变：能从一人变成多人，又能从多人变成一人；能显露或隐身；能毫无阻碍地穿墙、穿壁、穿山，就像在空中行走一样；能在地里浮出沉入，就像在水中一样；能在水面上不沉没地行走，就像在地上一样；能在空中盘腿飞行，就像有翅膀的鸟一样；能用手去触摸和碰触太阳和月亮，那些有大威力和大神通的星体；甚至能以身体来掌控直到梵天的世界。大德，这就是有烦恼、有依着的‘非圣的’神变。
‘‘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.
14处施设教示
Āyatanapaṇṇattidesanā
146「尊者，又，这是无上的，世尊如此教导法于诸处的施设中。尊者，这六种内外处：眼与诸色，耳与诸声，鼻与诸香，舌与诸味，身与诸触，意与诸法。尊者，这是诸处施设中的无上。世尊无余了知此，世尊无余了知此者，无有更上应遍知之法，了知此法，其他沙门或婆罗门能比世尊更殊胜，即于诸处的施设中。」
‘‘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.
16入胎教示
Gabbhāvakkantidesanā
147「尊者，又，这是无上的，世尊如此教导法于诸入胎中。尊者，有这四种入胎。尊者，于此，某人无正知地入母胎；无正知地住于母胎中；无正知地从母胎出。这是第一种入胎。」
‘‘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.
18再者，大德，这里有一种情况是：一个人正知而入母胎；正知而在母胎中安住；正知而从母胎出来。大德，这是第四种入胎方式。大德，在入胎方式这方面，这就是无上。
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.
19「尊者，又，于此，某人有正知地入母胎；有正知地住于母胎中；无正知地从母胎出。这是第三种入胎。」
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti.
20「尊者，又，于此，某人有正知地入母胎；有正知地住于母胎中；有正知地从母胎出。这是第四种入胎。尊者，这是诸入胎中的无上。」
‘‘Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti. Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.
21记说方式教示
Ādesanavidhādesanā
22记说方式教示
Ādesanavidhādesanā
148「尊者，又，这也是无上的——世尊教导法的记说方式。尊者，记说的方式有四种。于此，某人以相记说：『你的意也是这样，你的意也是那样，你的心也是如此。』即使他多次记说，情况确实如此，并无差异。这是第一种记说的方式。」
‘‘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.
24再者，大德，这里有一种人，他并不是通过相来记说，而是通过听到人、非人或天神的声音之后，来记说： ‘你的意是这样，你的意是那样，你的心也是这样。’ 即使他记说了很多，情况也正如他所说，不会错。大德，这是第二种记说方式。
‘‘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.
25「尊者，又，于此，某人不以相记说，也不听闻人或非人或诸天人的声音后记说。但是，听闻寻求者、伺察者的寻的扩散之声后记说——『你的心也是这样，你的心也是那样，你的心也是如此』。即使他多次记说，那确实如此，并非其他。这是第三种记说的方式。」
‘‘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.
26「其次，尊者，于此有一类人，他既不以相来记说，也不是听闻人、非人或天人的声音后来记说，也不是听闻寻求、伺察者的寻伺之声后来记说。然而，他以心遍知已入无寻无伺之定者的心后了知：『依此具寿的意行如此安置，如是此人的心之后将寻此名为寻。』即使他多次记说，也都如是而非其他。这是第四种记说法。尊者，这是记说法中的无上。」
‘‘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.
27见等至教示
Dassanasamāpattidesanā
149「再者，大德，这是无上的，即世尊如何教导见等至。大德，有这四种见等至。大德，于此，某位沙门或婆罗门，依热诚、依精进、依不放逸、依正确作意，触到这样的心定，当心定时，他观察这个身体，从脚掌以上、从发顶以下、以皮肤为边际，充满种种不净：『在这个身体中有：发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿。』这是第一种见等至。」
‘‘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.
29尊者，还有另外一种情况：世间某些沙门或婆罗门，靠着精勤努力，……证得了那样的心定。在这样的定心中，他反观自己的身体，从脚底往上，从头顶往下，到皮肤为边界，充满了种种不净物：‘在这个身体里有头发、体毛……关节液、尿。’并且超越人的皮、肉、血之后，还反观到骨头。这是第二种见等至。
‘‘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.
30“再者，大德，这里有些沙门或婆罗门，靠着精勤努力……证得了那种心定。当心如此入定后，他就能回忆起种种过去生。比如，他能回忆十次世界坏灭与生成，二十次、三十次、四十次世界坏灭与生成。能知道：‘在那里，我曾有这样的名字、这样的家族、这样的相貌、这样的食物、这样经历苦乐、这样的寿命。从那里死后，我又在别处出生；在那里，我又曾有这样的名字、这样的家族、这样的相貌、这样的食物、这样经历苦乐、这样的寿命。从那里死后，我才出生在这里。’像这样，他能带着细节和概况，回忆起种种过去生。然后他这么说：‘我既知道过去时段，世界如何坏灭与生成；我也知道未来时段，世界将如何坏灭与生成。自我与世界是恒常的、不生灭、像山顶一样稳固不动、像石柱一样屹立不摇。那些众生虽然在流转、轮回、死去又重生，但恒常之性是一直存在的。’大德，这就是第三种常见论。大德，在各种常见论中，这就是无上之说。
‘‘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.
31「再者，大德，于此某位沙门或婆罗门，依热诚……触到这样的心定，当心定时，他观察这个身体，从脚掌以上、从发顶以下、以皮肤为边际，充满种种不净：『在这个身体中有：发、毛……关节滑液、尿。』并且超越人的皮肤、肉、血，观察骨。并且他了知人的识流，两端不断，在此世不住立、在他世不住立。这是第四种见等至。大德，这是见等至中的无上。」
‘‘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.
32人施设教示
Puggalapaṇṇattidesanā
150「其次，尊者，这是无上，如世尊说法于补特伽罗施设中。尊者，有此七种补特伽罗：俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。尊者，这是补特伽罗施设中的无上。」
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.
34精勤教示
Padhānadesanā
35精勤教示
Padhānadesanā
151「其次，尊者，这是无上，如世尊说法于精勤中。尊者，有此七觉支：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。尊者，这是精勤中的无上。」
‘‘Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu. Sattime, bhante sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṃ, bhante, padhānesu.
37道教示
Paṭipadādesanā
38道教示
Paṭipadādesanā
152「其次，尊者，这是无上，如世尊说法于道中。尊者，有此四种道：苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达。尊者，于此凡是苦行道迟通达者，尊者，此道以两者被称为劣，因苦性故及因迟性故。尊者，于此凡是苦行道速通达者，尊者，此道因苦性被称为劣。尊者，于此凡是乐行道迟通达者，尊者，此道因迟性被称为劣。尊者，于此凡是乐行道速通达者，尊者，此道以两者被称为胜妙，因乐性故及因速性故。尊者，这是道中的无上。」
‘‘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.
40言说行为等教示
Bhassasamācārādidesanā
153「再者，尊者，这是无上的，如世尊所教导的法，关于言语的行为。尊者，于此，某人既不说与妄语相应的语言，也不说虚诳语，也不说离间语，也不说因愤怒而生、期望胜利的语言；他深思熟虑地说话，说有价值的、适时的语言。尊者，这是言语行为的无上。」
‘‘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.
42「再者，尊者，这是无上的，如世尊所教导的法，关于人的戒行。尊者，于此，某人真实且有信，不欺诈，不饶舌，不以相貌占卜，不以利求利，诸根守护门，于食知量，行为平等，致力于觉醒，不懈怠，精进已发起，禅修者，具念，善于应答，有行动力，有坚定，有智慧，不贪着于诸欲，具念且明智。尊者，这是人的戒行的无上。」
‘‘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.
43教诫方式教示
Anusāsanavidhādesanā
154「再者，尊者，这是无上的，如世尊所教导的法，关于教诫的种类。尊者，这些是四种教诫的种类——尊者，世尊通过如理作意了知另一个人：『这个人如所教诫地实践，将以三结的灭尽成为入流者，不堕恶趣法，决定趣向正觉。』尊者，世尊通过如理作意了知另一个人：『这个人如所教诫地实践，将以三结的灭尽、贪嗔痴的减弱成为一来者，只来此世间一次后将作苦的终结。』尊者，世尊通过如理作意了知另一个人：『这个人如所教诫地实践，将以五下分结的灭尽成为化生者，在那里般涅槃，不从那个世间再来。』尊者，世尊通过如理作意了知另一个人：『这个人如所教诫地实践，将以诸漏的灭尽，于现法中自己以证智作证、具足无漏的心解脱、慧解脱后而住。』尊者，这是教诫种类的无上。」
‘‘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.
45他人解脱智教示
Parapuggalavimuttiñāṇadesanā
155「再者，尊者，这是无上的，如世尊所教导的法，关于他人解脱智。尊者，世尊通过如理作意了知另一个人：『这个人将以三结的灭尽成为入流者，不堕恶趣法，决定趣向正觉。』尊者，世尊通过如理作意了知另一个人：『这个人将以三结的灭尽、贪嗔痴的减弱成为一来者，只来此世间一次后将作苦的终结。』尊者，世尊通过如理作意了知另一个人：『这个人将以五下分结的灭尽成为化生者，在那里般涅槃，不从那个世间再来。』尊者，世尊通过如理作意了知另一个人：『这个人将以诸漏的灭尽，于现法中自己以证智作证、具足无漏的心解脱、慧解脱后而住。』尊者，这是他人解脱智的无上。」
‘‘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.
47常见论说
Sassatavādadesanā
48常见论说
Sassatavādadesanā
156「再者，尊者，这是无上的，如世尊所教导的法，关于常住论。尊者，有这三种常住论。尊者，于此，某位沙门或婆罗门通过热诚……触及如是的心定，当心如是得定时，他忆念种种宿住。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多坏成劫：『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于那里；在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说：『我知道过去的时期——世间坏或世间成。我知道未来的时期——世间将坏或世间将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生，却是常住不变的。』这是第一种常住论。」
‘‘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.
50「再者，尊者，于此某位沙门或婆罗门通过热诚……触及如是的心定，当心如是得定时，他忆念种种宿住。即：一坏成劫、二坏成劫、三坏成劫、四坏成劫、五坏成劫、十坏成劫：『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于那里；在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说：『我知道过去的时期——世间坏或世间成。我知道未来的时期——世间将坏或世间将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生，却是常住不变的。』这是第二种常住论。」
‘‘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.
51「再者，尊者，于此某位沙门或婆罗门通过热诚……触及如是的心定，当心如是得定时，他忆念种种宿住。即：十坏成劫、二十坏成劫、三十坏成劫、四十坏成劫：『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于那里；在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。他如此说：『我知道过去的时期——世间也坏也成；我知道未来的时期——世间也将坏也将成。我与世间是常住的、不生的、如柱立的、如山峰立的。那些众生流转、轮回、死、生，却是常住不变的。』这是第三种常住论，尊者，这是常住论的无上。」
‘‘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.
52宿住随念智说
Pubbenivāsānussatiñāṇadesanā
157「再者，尊者，这是无上的，如世尊所教导的法，关于宿住随念智。尊者，于此，某位沙门或婆罗门通过热诚……触及如是的心定，当心如是得定时，他忆念种种宿住。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多坏成劫：『我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于那里；在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量，从那里死后生于此处。』如此有行相、有细节地忆念种种宿住。尊者，有诸天人，他们的寿命不能以计算或数量来计算。然而，无论在哪一种自体中曾经投生过，或在有色界，或在无色界，或在有想界，或在无想界，或在非想非非想界，如此有行相、有细节地忆念种种宿住。尊者，这是宿住随念智的无上。」
‘‘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 , 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 sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.
54死生智说
Cutūpapātañāṇadesanā
158「尊者，又，这是无上的，世尊如此教导法，关于诸有情的死生智。尊者，这里，某位沙门或婆罗门，以热诚……(中略)……触及如此的心定，当心如此得定时，以清净、超越人的天眼，看见诸有情死时、生时，卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的，了知诸有情随业流转：『这些尊者有情，具足身恶行，具足语恶行，具足意恶行，诽谤圣者，邪见，受持邪见业。他们身坏命终后，生于苦处、恶趣、堕处、地狱。或者这些尊者有情，具足身善行，具足语善行，具足意善行，不诽谤圣者，正见，受持正见业。他们身坏命终后，生于善趣、天界。』如此，以清净、超越人的天眼，看见诸有情死时、生时，卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的，了知诸有情随业流转。尊者，这是无上的，关于诸有情的死生智。」
‘‘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.
56神变说
Iddhividhadesanā
57神变说
Iddhividhadesanā
159「尊者，又，这是无上的，世尊如此教导法，关于诸神变。尊者，有这两种神变——尊者，有有漏、有依的神变，被称为『非圣的』。尊者，有无漏、无依的神变，被称为『圣的』。「尊者，什么是有漏、有依的神变，被称为『非圣的』？尊者，这里，某位沙门或婆罗门，以热诚……(中略)……触及如此的心定，当心如此得定时，体验种种神变：一人成为多人，多人成为一人；显现、隐没；穿墙、穿壁、穿山而行无碍，如在虚空中。在地中出没，如在水中。在水上行走不沉，如在地上。在空中结跏趺而行，如有翼之鸟。以手触摸、抚摸如此大神力、如此大威力的日月。乃至以身自在到达梵天界。尊者，这是有漏、有依的神变，被称为『非圣的』。」
‘‘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.
59“那么，大德，什么是无烦恼、无依着的‘圣的’神变呢？大德，在这里，如果一位比丘希望：‘让我在面对引起厌恶的事物时，安住于不厌恶想。’那么，他就能在那里安住于不厌恶想。如果他希望：‘让我在面对不引起厌恶的事物时，安住于厌恶想。’那么，他就能在那里安住于厌恶想。如果他希望：‘让我在面对引起厌恶和不引起厌恶的事物时，都安住于不厌恶想。’那么，他就能在那里安住于不厌恶想。如果他希望：‘让我在面对引起厌恶和不引起厌恶的事物时，都安住于厌恶想。’那么，他就能在那里安住于厌恶想。如果他希望：‘让我避开那些引起厌恶和不引起厌恶的两边，安住于舍心，具足正念和正知。’那么，他就能在那里安住于舍心，具足正念和正知。大德，这就是无烦恼、无依着的‘圣的’神变。大德，在各种神变中，这就是无上之说。世尊完全地了知这些，在完全了知这些的世尊之上，没有其他任何沙门或婆罗门能更殊胜地了知种种神变了。
‘‘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.
60显示其他导师功德
Aññathāsatthuguṇadassanaṃ
160「尊者，凡以信的善男子应达到的，以发起精进的、有力的、大丈夫力的、大丈夫精进的、大丈夫勇猛的、大丈夫勤勇的，世尊已达到此。尊者，世尊不随从于诸欲中的欲乐享受，低劣的、粗俗的、凡夫的、非圣的、无义相应的，也不随从于自我折磨，苦的、非圣的、无义相应的。世尊随意获得、无困难获得、无艰难获得四禅，增上心的、现法乐住的。」
‘‘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.
62随问答方式
Anuyogadānappakāro
63随问答方式
Anuyogadānappakāro
161“尊者，如果有人这样问我：‘舍利弗贤友，在过去的岁月里，是否有其他沙门或婆罗门，在觉悟上比世尊更高超？’被这样问到时，尊者，我会回答：‘没有’。‘舍利弗贤友，那么，在未来的岁月里，是否会有其他沙门或婆罗门，在觉悟上比世尊更高超？’被这样问到时，尊者，我会回答：‘没有’。‘舍利弗贤友，那么，现在是否有其他沙门或婆罗门，在觉悟上比世尊更高超？’被这样问到时，尊者，我会回答：‘没有’。
‘‘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.
65“然而，尊者，如果有人这样问我：‘舍利弗贤友，在过去的岁月里，是否有其他沙门或婆罗门，在觉悟上与世尊相等？’被这样问到时，尊者，我会回答：‘有的’。‘舍利弗贤友，那么，在未来的岁月里，是否会有其他沙门或婆罗门，在觉悟上与世尊相等？’被这样问到时，尊者，我会回答：‘有的’。‘舍利弗贤友，那么，现在是否有其他沙门或婆罗门，在觉悟上与世尊相等？’被这样问到时，尊者，我会回答：‘没有’。
‘‘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.
66「大德，如果有人这样问我：『那么，具寿舍利弗承认某些，不承认某些吗？』被这样问时，大德，我会这样回答：『贤友，我从世尊面前听到、面前领受：「过去世有阿拉汉、正自觉者们，在正觉方面与我相等。」贤友，我从世尊面前听到、面前领受：「未来世将有阿拉汉、正自觉者们，在正觉方面与我相等。」贤友，我从世尊面前听到、面前领受：「在一个世界界中，两位阿拉汉、正自觉者不前不后地出现，这是不可能的、没有机会的，这种情况不存在。」』」
‘‘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.
67“尊者，当我被这样问到时，这样解答，我算是如实传达了世尊的话语，没有以不实之词诽谤世尊，是依据法来随法而说，并且不会有任何如法的同道能从我的言说中找到应受谴责之处吧？”“的确如此，舍利弗，当你被这样问到时，这样解答，你确实如实传达了我的话语，没有以不实之词诽谤我，是依据法来随法而说，并且没有任何如法的同道能从你的言说中找到应受谴责之处。”
‘‘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.
68稀有未曾有
Acchariyaabbhutaṃ
69稀有未曾有
Acchariyaabbhutaṃ
162如是说已，具寿伍达夷对世尊如此说：「尊者，不可思议！尊者，未曾有！如来的少欲、知足、削减。因为如来有如此大神通、如此大威力，然而却不显示自己！尊者，如果外道游方者们在自己身上见到从这里来的任何一法，他们仅以那些就会举起旗帜。尊者，不可思议！尊者，未曾有！如来的少欲、知足、削减。因为如来有如此大神通、如此大威力，然而却不显示自己！」
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!
71「伍达夷，你应看见『如来的少欲、知足、削减。因为如来有如此大神通、如此大威力，然而却不显示自己！』伍达夷，如果外道游方者们在自己身上见到从这里来的非法品非法品，他们仅以那些就会举起旗帜。伍达夷，你应看见『如来的少欲、知足、削减。因为如来有如此大神通、如此大威力，然而却不显示自己！』」
‘‘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那时，世尊对具寿舍利弗说：「因此，舍利弗，你应该常常对比丘们、比丘尼们、近事男们、近事女们讲说这个法门。舍利弗，那些愚痴之人对如来会有疑惑或犹豫，他们听了这个法门后，对如来的疑惑或犹豫将会被舍断。」如此，具寿舍利弗在世尊面前表达了净信。因此，这个分别论的名称就是「净信」。
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.
73悦意经完，第五
Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ.