The Chapter with Pāṭikaputta – Pāthikavagga DN 24–34 > DN 28 Inspiring Confidence

Long Discourses 28 – Dīgha Nikāya 28

DN 28 Inspiring Confidence – Sampasādanīyasutta

[Summary]

1. Sāriputta’s Lion’s Roar

1. Sāriputtasīhanāda

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.

ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

“evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.

“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:

“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:

‘I have such confidence in the Buddha that

‘evaṁpasanno ahaṁ, bhante, bhagavati;

I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.

What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that

Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:

those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

‘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, sir.”

“No hetaṁ, bhante”.

“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that

“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:

those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?

“No, sir.”

“No hetaṁ, bhante”.

“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that

“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:

I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

‘evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī’”ti?

“No, sir.”

“No hetaṁ, bhante”.

“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.

what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”

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?

“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,

“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi.

still I understand this by inference from the teaching.

Api ca me dhammanvayo vidito.

Suppose there were a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.

Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ.

And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.

Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā, ñātānaṁ pavesetā.

As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.

So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi.

They’d think,

Tassa evamassa:

‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

In the same way, I understand this by inference from the teaching:

Evameva kho me, bhante, dhammanvayo vidito.

‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’

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.

Sir, once I approached the Buddha to listen to the teaching.

Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya.

He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.

Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ.

When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher:

Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ:

‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.

1.1. Teaching Skillful Qualities

1.1. Kusaladhammadesanā

And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu.

This consists of such skillful qualities as

Tatrime kusalā dhammā seyyathidaṁ—

the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

By these a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

This is unsurpassable when it comes to skillful qualities.

Etadānuttariyaṁ, bhante, kusalesu dhammesu.

The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities.

Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu.

1.2. Describing the Sense Fields

1.2. Āyatanapaṇṇattidesanā

And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti āyatanapaṇṇattīsu.

There are these six interior and exterior sense fields.

Chayimāni, bhante, ajjhattikabāhirāni āyatanāni.

The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.

Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.

This is unsurpassable when it comes to describing the sense fields.

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. The Conception of the Embryo

1.3. Gabbhāvakkantidesanā

And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu.

There are these four kinds of conception.

Catasso imā, bhante, gabbhāvakkantiyo.

Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

Idha, bhante, ekacco asampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ paṭhamā gabbhāvakkanti.

Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.

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

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.

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

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.

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

This is unsurpassable when it comes to the conception of the embryo.

Etadānuttariyaṁ, bhante, gabbhāvakkantīsu.

1.4. Ways of Revealing

1.4. Ādesanavidhādesanā

And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu.

There are these four ways of revealing.

Catasso imā, bhante, ādesanavidhā.

Firstly, someone reveals by means of a sign,

Idha, bhante, ekacco nimittena ādisati:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

And even if they reveal this many times, it turns out exactly so, not otherwise.

So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.

This is the first way of revealing.

Ayaṁ paṭhamā ādesanavidhā.

Furthermore, someone reveals after hearing it from humans or non-humans or deities,

Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

And even if they reveal this many times, it turns out exactly so, not otherwise.

So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.

This is the second way of revealing.

Ayaṁ dutiyā ādesanavidhā.

Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers,

Puna 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:

‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

And even if they reveal this many times, it turns out exactly so, not otherwise.

So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.

This is the third way of revealing.

Ayaṁ tatiyā ādesanavidhā.

Furthermore, someone comprehends the mind of a person who has attained the samādhi that’s free of placing the mind and keeping it connected. They understand,

Puna 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:

‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’

‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti.

And even if they reveal this many times, it turns out exactly so, not otherwise.

So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.

This is the fourth way of revealing.

Ayaṁ catutthā ādesanavidhā.

This is unsurpassable when it comes to the ways of revealing.

Etadānuttariyaṁ, bhante, ādesanavidhāsu.

1.5. Attainments of Vision

1.5. Dassanasamāpattidesanā

And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu.

There are these four attainments of vision.

Catasso imā, bhante, dassanasamāpattiyo.

Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.

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:

‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’

‘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.

This is the first attainment of vision.

Ayaṁ paṭhamā dassanasamāpatti.

Furthermore, some ascetic or brahmin attains that and goes beyond it.

Puna 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.

They examine a person’s bones with skin, flesh, and blood.

Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.

This is the second attainment of vision.

Ayaṁ dutiyā dassanasamāpatti.

Furthermore, some ascetic or brahmin attains that and goes beyond it.

‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti.

Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.

They understand a person’s stream of consciousness, unbroken on both sides, established in both this world and the next.

Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitañca.

This is the third attainment of vision.

Ayaṁ tatiyā dassanasamāpatti.

Furthermore, some ascetic or brahmin attains that and goes beyond it.

‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti.

Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.

They understand a person’s stream of consciousness, unbroken on both sides, not established in either this world or the next.

Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca.

This is the fourth attainment of vision.

Ayaṁ catutthā dassanasamāpatti.

This is unsurpassable when it comes to attainments of vision.

Etadānuttariyaṁ, bhante, dassanasamāpattīsu.

1.6. Descriptions of Individuals

1.6. Puggalapaṇṇattidesanā

And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti puggalapaṇṇattīsu.

There are these seven individuals.

Sattime, bhante, puggalā.

One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith.

Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī.

This is unsurpassable when it comes to the description of individuals.

Etadānuttariyaṁ, bhante, puggalapaṇṇattīsu.

1.7. Kinds of Striving

1.7. Padhānadesanā

And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu.

There are these seven awakening factors: the awakening factors of mindfulness, investigation of dhamma, energy, rapture, tranquility, samādhi, and equanimity.

Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.

This is unsurpassable when it comes to the kinds of striving.

Etadānuttariyaṁ, bhante, padhānesu.

1.8. Ways of Practice

1.8. Paṭipadādesanā

And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti paṭipadāsu.

Painful practice with slow insight,

Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā,

painful practice with swift insight,

dukkhā paṭipadā khippābhiññā,

pleasant practice with slow insight, and

sukhā paṭipadā dandhābhiññā,

pleasant practice with swift insight.

sukhā paṭipadā khippābhiññāti.

Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow.

Tatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.

The painful practice with swift insight is said to be inferior because it’s painful.

Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.

The pleasant practice with slow insight is said to be inferior because it’s slow.

Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.

But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.

Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.

This is unsurpassable when it comes to the ways of practice.

Etadānuttariyaṁ, bhante, paṭipadāsu.

1.9. Behavior in Speech

1.9. Bhassasamācārādidesanā

And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre.

It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win.

Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho;

They speak only wise counsel, valuable and timely.

mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena.

This is unsurpassable when it comes to behavior in speech.

Etadānuttariyaṁ, bhante, bhassasamācāre.

And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre.

It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material possessions to chase after other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert.

Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.

This is unsurpassable when it comes to a person’s ethical behavior.

Etadānuttariyaṁ, bhante, purisasīlasamācāre.

1.10. Responsiveness to Instruction

1.10. Anusāsanavidhādesanā

And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti anusāsanavidhāsu.

There are these four degrees of responsiveness to instruction.

Catasso imā, bhante, anusāsanavidhā—

The Buddha knows by investigating inside another individual:

jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā

‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’

‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’

‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’

‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’

‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.

This is unsurpassable when it comes to the different degrees of responsiveness to instruction.

Etadānuttariyaṁ, bhante, anusāsanavidhāsu.

1.11. The Knowledge and Freedom of Others

1.11. Parapuggalavimuttiñāṇadesanā

And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’

‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’

‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’

‘ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

The Buddha knows by investigating inside another individual:

Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:

‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’

‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.

This is unsurpassable when it comes to the knowledge and freedom of other individuals.

Etadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe.

1.12. Eternalism

1.12. Sassatavādadesanā

And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu.

There are these three eternalist doctrines.

Tayome, bhante, sassatavādā.

Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they recollect many hundreds of thousands of past lives,

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.

with features and details.

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 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.

They say,

So evamāha:

‘I know that in the past the cosmos expanded or contracted.

‘atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti.

I don’t know whether in the future the cosmos will expand or contract.

Anāgataṁpāhaṁ addhānaṁ jānāmi—saṁvaṭṭissati vā loko vivaṭṭissati vāti.

The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.

This is the first eternalist doctrine.

Ayaṁ paṭhamo sassatavādo.

Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos,

Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.

with features and details.

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.

They say,

So evamāha:

‘I know that in the past the cosmos expanded or contracted.

‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti.

I don’t know whether in the future the cosmos will expand or contract.

Anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti.

The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.

They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’

Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.

This is the second eternalist doctrine.

Ayaṁ dutiyo sassatavādo.

Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos,

Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.

with features and details.

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.

They say,

So evamāha:

‘I know that in the past the cosmos expanded or contracted.

‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti;

I don’t know whether in the future the cosmos will expand or contract.

anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti.

The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.

They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’

Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.

This is the third eternalist doctrine.

Ayaṁ tatiyo sassatavādo,

This is unsurpassable when it comes to eternalist doctrines.

etadānuttariyaṁ, bhante, sassatavādesu.

1.13. Recollecting Past Lives

1.13. Pubbenivāsānussatiñāṇadesanā

And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti pubbenivāsānussatiñāṇe.

It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they recollect their many kinds of past lives.

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.

That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember:

‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

‘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.

Sir, there are gods whose life span cannot be reckoned or calculated.

Santi, bhante, devā, yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṁ.

Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient—

Api ca yasmiṁ yasmiṁ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu.

they recollect their many kinds of past lives, with features and details.

Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

This is unsurpassable when it comes to the knowledge of recollecting past lives.

Etadānuttariyaṁ, bhante, pubbenivāsānussatiñāṇe.

1.14. Death and Rebirth

1.14. Cutūpapātañāṇadesanā

And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe.

It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne

—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

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.

This is unsurpassable when it comes to the knowledge of death and rebirth.

Etadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe.

1.15. Psychic Powers

1.15. Iddhividhadesanā

And moreover, sir, how the Buddha teaches psychic power is unsurpassable.

Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti iddhividhāsu.

There are these two kinds of psychic power.

Dvemā, bhante, iddhividhāyo—

There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.

atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.

And there are psychic powers that are free of defilements and attachments, and are said to be noble.

Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.

What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?

Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?

It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that they wield the many kinds of psychic power:

idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ iddhividhaṁ paccanubhoti—

multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

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.

These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.

Ayaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.

But what are the psychic powers that are free of defilements and attachments, and are said to be noble?

Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?

It’s when, if a bhikkhu wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.

Idha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

These are the psychic powers that are free of defilements and attachments, and are said to be noble.

Ayaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.

This is unsurpassable when it comes to psychic powers.

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. The Four Absorptions

1.16. Aññathāsatthuguṇadassana

The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion.

Yaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā.

The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless.

Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyutto dukkhaṁ anariyaṁ anatthasaṁhitaṁ.

He gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty.

Catunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī.

1.17. On Being Questioned

1.17. Anuyogadānappakāra

Sir, if they were to ask me,

Sace maṁ, bhante, evaṁ puccheyya:

‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’

‘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.

But if they were to ask me,

Sace pana maṁ, bhante, evaṁ puccheyya:

‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’

‘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.

But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’

‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.

But if they were to ask me,

Sace pana maṁ, bhante, evaṁ puccheyya:

‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this,

‘kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī’ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:

‘Reverends, I have heard and learned this in the presence of the Buddha:

‘sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:

“The perfected ones, fully awakened Buddhas of the past and the future are equal to myself when it comes to awakening.”

“ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.

Sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:

“bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.

And I have also heard and learned this in the presence of the Buddha:

Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ:

“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’

“aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”’ti.

Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”

Kaccāhaṁ, 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?

“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”

“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. Incredible and Amazing

2. Acchariyaabbhuta

When he had spoken, Venerable Udāyī said to the Buddha,

Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:

“It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!

“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.

For even though the Realized One has such power and might, he will not make a display of himself.

Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati.

If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.

Ekamekañcepi ito, bhante, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ.

It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!

Acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.

For even though the Realized One has such power and might, he will not make a display of himself.”

Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī”ti.

“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.

“Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.

For even though the Realized One has such power and might, he will not make a display of himself.

Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’.

If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.

Ekamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ.

See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.

Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.

For even though the Realized One has such power and might, he will not make a display of himself.”

Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī’”ti.

Then the Buddha said to Venerable Sāriputta,

Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.

“Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”

Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.

That’s how Venerable Sāriputta declared his confidence in the Buddha’s presence.

Iti hidaṁ āyasmā sāriputto bhagavato sammukhā sampasādaṁ pavedesi.

And that’s why the name of this discussion is “Inspiring Confidence”.

Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.

Summary by Bhikkhu Bodhi

Sampasādanīya Sutta: Serene Faith. Sāriputta explains his reasons for his complete faith in the Buddha.