{"id":"dn28","title":"Inspiring Confidence","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn28","title":"Inspiring Confidence","units":[{"id":"dn28:0","sourceIds":["dn28:0.1","dn28:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 28\nSampasādanīyasutta","en":"Long Discourses 28\nInspiring Confidence"}},{"id":"dn28:1","sourceIds":["dn28:1.0","dn28:1.1","dn28:1.2","dn28:1.3","dn28:1.4","dn28:1.5","dn28:1.6","dn28:1.7","dn28:1.8","dn28:1.9","dn28:1.10","dn28:1.11","dn28:1.12","dn28:1.13","dn28:1.14","dn28:1.15","dn28:1.16","dn28:1.17","dn28:1.18","dn28:1.19"],"kind":"text","text":{"pi":"1. Sāriputtasīhanāda\nEvaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.\nAtha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:\n“evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.\n“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:\n‘evaṁpasanno ahaṁ, bhante, bhagavati;\nna cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.\nKiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:\n‘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?\n“No hetaṁ, bhante”.\n“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:\n‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?\n“No hetaṁ, bhante”.\n“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:\n‘evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī’”ti?\n“No hetaṁ, bhante”.\n“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.\nAtha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:\n‘evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?","en":"1. Sāriputta’s Lion’s Roar\nSo I have heard.\nAt one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove.\nThen Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:\n“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.”\n“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:\n‘I have such confidence in the Buddha that\nI 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.’\nWhat about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that\nthose Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”\n“No, sir.”\n“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that\nthose Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”\n“No, sir.”\n“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that\nI have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”\n“No, sir.”\n“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present,\nwhat then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”"}},{"id":"dn28:2","sourceIds":["dn28:2.1","dn28:2.2","dn28:2.3","dn28:2.4","dn28:2.5","dn28:2.6","dn28:2.7","dn28:2.8","dn28:2.9","dn28:2.10","dn28:2.11","dn28:2.12","dn28:2.13","dn28:2.14","dn28:2.15"],"kind":"text","text":{"pi":"“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi.\nApi ca me dhammanvayo vidito.\nSeyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ.\nTatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā, ñātānaṁ pavesetā.\nSo tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi.\nTassa evamassa:\n‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.\nEvameva kho me, bhante, dhammanvayo vidito.\nYe 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.\nYepi 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.\nBhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho.\nIdhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya.\nTassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ.\nYathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ:\n‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.","en":"“Sir, though I don’t encompass the minds of Buddhas past, future, and present,\nstill I understand this by inference from the teaching.\nSuppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.\nAnd it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.\nAs 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.\nHe thinks,\n‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’\nIn the same way, I understand this by inference from the teaching:\n‘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 awaken to the supreme perfect awakening.’\nSir, once I approached the Buddha to listen to the teaching.\nHe explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.\nWhen 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:\n‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’"}},{"id":"dn28:3","sourceIds":["dn28:3.0","dn28:3.1","dn28:3.2","dn28:3.3","dn28:3.4","dn28:3.5","dn28:3.6"],"kind":"text","text":{"pi":"1.1. Kusaladhammadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu.\nTatrime kusalā dhammā seyyathidaṁ—\ncattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.\nIdha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.\nEtadānuttariyaṁ, bhante, kusalesu dhammesu.\nTaṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu.","en":"1.1. Teaching Skillful Qualities\nAnd moreover, sir, how the Buddha teaches skillful qualities is unsurpassable.\nThis consists of such skillful qualities as\nthe 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.\nBy these a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.\nThis is unsurpassable when it comes to skillful qualities.\nThe 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."}},{"id":"dn28:4","sourceIds":["dn28:4.0","dn28:4.1","dn28:4.2","dn28:4.3","dn28:4.4","dn28:4.5"],"kind":"text","text":{"pi":"1.2. Āyatanapaṇṇattidesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti āyatanapaṇṇattīsu.\nChayimāni, bhante, ajjhattikabāhirāni āyatanāni.\nCakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.\nEtadānuttariyaṁ, bhante, āyatanapaṇṇattīsu.\nTaṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu.","en":"1.2. Describing the Sense Fields\nAnd moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable.\nThere are these six interior and exterior sense fields.\nThe eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas.\nThis is unsurpassable when it comes to describing the sense fields.\nThe 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 describing the sense fields."}},{"id":"dn28:5","sourceIds":["dn28:5.0","dn28:5.1","dn28:5.2","dn28:5.3","dn28:5.4","dn28:5.5","dn28:5.6","dn28:5.7"],"kind":"text","text":{"pi":"1.3. Gabbhāvakkantidesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu.\nCatasso imā, bhante, gabbhāvakkantiyo.\nIdha, bhante, ekacco asampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ paṭhamā gabbhāvakkanti.\nPuna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ dutiyā gabbhāvakkanti.\nPuna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ tatiyā gabbhāvakkanti.\nPuna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṁ catutthā gabbhāvakkanti.\nEtadānuttariyaṁ, bhante, gabbhāvakkantīsu.","en":"1.3. The Conception of the Embryo\nAnd moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable.\nThere are these four kinds of conception.\nFirstly, 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.\nFurthermore, 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.\nFurthermore, 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.\nFurthermore, 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.\nThis is unsurpassable when it comes to the conception of the embryo."}},{"id":"dn28:6","sourceIds":["dn28:6.0","dn28:6.1","dn28:6.2","dn28:6.3","dn28:6.4","dn28:6.5","dn28:6.6","dn28:6.7","dn28:6.8","dn28:6.9","dn28:6.10","dn28:6.11","dn28:6.12","dn28:6.13","dn28:6.14","dn28:6.15","dn28:6.16","dn28:6.17","dn28:6.18","dn28:6.19"],"kind":"text","text":{"pi":"1.4. Ādesanavidhādesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu.\nCatasso imā, bhante, ādesanavidhā.\nIdha, bhante, ekacco nimittena ādisati:\n‘evampi te mano, itthampi te mano, itipi te cittan’ti.\nSo bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.\nAyaṁ paṭhamā ādesanavidhā.\nPuna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:\n‘evampi te mano, itthampi te mano, itipi te cittan’ti.\nSo bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.\nAyaṁ dutiyā ādesanavidhā.\nPuna 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:\n‘evampi te mano, itthampi te mano, itipi te cittan’ti.\nSo bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.\nAyaṁ tatiyā ādesanavidhā.\nPuna 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:\n‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti.\nSo bahuñcepi ādisati, tatheva taṁ hoti, no aññathā.\nAyaṁ catutthā ādesanavidhā.\nEtadānuttariyaṁ, bhante, ādesanavidhāsu.","en":"1.4. Ways of Revealing\nAnd moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable.\nThere are these four ways of revealing.\nFirstly, someone reveals by means of a sign,\n‘This is what you’re thinking, such is your thought, and thus is your state of mind.’\nAnd even if they reveal this many times, it turns out exactly so, not otherwise.\nThis is the first way of revealing.\nFurthermore, someone reveals after hearing it from humans or non-humans or deities,\n‘This is what you’re thinking, such is your thought, and thus is your state of mind.’\nAnd even if they reveal this many times, it turns out exactly so, not otherwise.\nThis is the second way of revealing.\nFurthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers,\n‘This is what you’re thinking, such is your thought, and thus is your state of mind.’\nAnd even if they reveal this many times, it turns out exactly so, not otherwise.\nThis is the third way of revealing.\nFurthermore, someone comprehends the mind of one who has attained the immersion that’s free of placing the mind and keeping it connected. They understand,\n‘Judging by the way this worthy’s intentions are directed, immediately after this mind state, they’ll think this thought.’\nAnd even if they reveal this many times, it turns out exactly so, not otherwise.\nThis is the fourth way of revealing.\nThis is unsurpassable when it comes to the ways of revealing."}},{"id":"dn28:7","sourceIds":["dn28:7.0","dn28:7.1","dn28:7.2","dn28:7.3","dn28:7.4","dn28:7.5","dn28:7.6","dn28:7.7","dn28:7.8","dn28:7.9","dn28:7.10","dn28:7.11","dn28:7.12","dn28:7.13","dn28:7.14","dn28:7.15","dn28:7.16","dn28:7.17","dn28:7.18","dn28:7.19","dn28:7.20"],"kind":"text","text":{"pi":"1.5. Dassanasamāpattidesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu.\nCatasso imā, bhante, dassanasamāpattiyo.\nIdha, 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:\n‘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.\nAyaṁ paṭhamā dassanasamāpatti.\nPuna 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:\n‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti.\nAtikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.\nAyaṁ dutiyā dassanasamāpatti.\nPuna 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:\n‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti.\nAtikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.\nPurisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitañca.\nAyaṁ tatiyā dassanasamāpatti.\nPuna 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:\n‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti.\nAtikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati.\nPurisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca.\nAyaṁ catutthā dassanasamāpatti.\nEtadānuttariyaṁ, bhante, dassanasamāpattīsu.","en":"1.5. Attainments of Vision\nAnd moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable.\nThere are these four attainments of vision.\nFirstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion 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.\n‘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.’\nThis is the first attainment of vision.\nFurthermore, some ascetic or brahmin experiences that immersion and examines their own body.\n‘In this body there is head hair … urine.’\nGoing further, they examine a person’s bones with skin, flesh, and blood.\nThis is the second attainment of vision.\nFurthermore, some ascetic or brahmin experiences that immersion and examines their own body.\n‘In this body there is head hair … urine.’\nGoing further, they examine a person’s bones with skin, flesh, and blood.\nAnd they understand of a person that their stream of consciousness is consistent on both sides: established in both this world and the next.\nThis is the third attainment of vision.\nFurthermore, some ascetic or brahmin experiences that immersion and examines their own body.\n‘In this body there is head hair … urine.’\nGoing further, they examine a person’s bones with skin, flesh, and blood.\nThey understand of a person that their stream of consciousness is consistent on both sides: not established in either this world or the next.\nThis is the fourth attainment of vision.\nThis is unsurpassable when it comes to attainments of vision."}},{"id":"dn28:8","sourceIds":["dn28:8.0","dn28:8.1","dn28:8.2","dn28:8.3","dn28:8.4"],"kind":"text","text":{"pi":"1.6. Puggalapaṇṇattidesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti puggalapaṇṇattīsu.\nSattime, bhante, puggalā.\nUbhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī.\nEtadānuttariyaṁ, bhante, puggalapaṇṇattīsu.","en":"1.6. Description of Individuals\nAnd moreover, sir, how the Buddha teaches the description of individuals is unsurpassable.\nThere are these seven individuals.\nOne freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, a follower by faith.\nThis is unsurpassable when it comes to the description of individuals."}},{"id":"dn28:9","sourceIds":["dn28:9.0","dn28:9.1","dn28:9.2","dn28:9.3"],"kind":"text","text":{"pi":"1.7. Padhānadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu.\nSattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.\nEtadānuttariyaṁ, bhante, padhānesu.","en":"1.7. Kinds of Striving\nAnd moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable.\nThere are these seven awakening factors: the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.\nThis is unsurpassable when it comes to the kinds of striving."}},{"id":"dn28:10","sourceIds":["dn28:10.0","dn28:10.1","dn28:10.2","dn28:10.3","dn28:10.4","dn28:10.5","dn28:10.6","dn28:10.7","dn28:10.8","dn28:10.9","dn28:10.10"],"kind":"text","text":{"pi":"1.8. Paṭipadādesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti paṭipadāsu.\nCatasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā,\ndukkhā paṭipadā khippābhiññā,\nsukhā paṭipadā dandhābhiññā,\nsukhā paṭipadā khippābhiññāti.\nTatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.\nTatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.\nTatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.\nTatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.\nEtadānuttariyaṁ, bhante, paṭipadāsu.","en":"1.8. Ways of Practice\nAnd moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.\nPainful practice with slow insight,\npainful practice with swift insight,\npleasant practice with slow insight, and\npleasant practice with swift insight.\nOf these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow.\nThe painful practice with swift insight is said to be inferior because it’s painful.\nThe pleasant practice with slow insight is said to be inferior because it’s slow.\nBut the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.\nThis is unsurpassable when it comes to the ways of practice."}},{"id":"dn28:11","sourceIds":["dn28:11.0","dn28:11.1","dn28:11.2","dn28:11.3","dn28:11.4"],"kind":"text","text":{"pi":"1.9. Bhassasamācārādidesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre.\nIdha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho;\nmantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena.\nEtadānuttariyaṁ, bhante, bhassasamācāre.","en":"1.9. Behavior in Speech\nAnd moreover, sir, how the Buddha teaches behavior in speech is unsurpassable.\nIt’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win.\nThey speak only wise counsel, valuable and timely.\nThis is unsurpassable when it comes to behavior in speech."}},{"id":"dn28:12","sourceIds":["dn28:12.1","dn28:12.2","dn28:12.3"],"kind":"text","text":{"pi":"Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre.\nIdha, 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.\nEtadānuttariyaṁ, bhante, purisasīlasamācāre.","en":"And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.\nIt’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, rememberance, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert.\nThis is unsurpassable when it comes to a person’s ethical behavior."}},{"id":"dn28:13","sourceIds":["dn28:13.0","dn28:13.1","dn28:13.2","dn28:13.3","dn28:13.4","dn28:13.5","dn28:13.6","dn28:13.7","dn28:13.8","dn28:13.9","dn28:13.10","dn28:13.11"],"kind":"text","text":{"pi":"1.10. Anusāsanavidhādesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti anusāsanavidhāsu.\nCatasso imā, bhante, anusāsanavidhā—\njānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā\n‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.\nEtadānuttariyaṁ, bhante, anusāsanavidhāsu.","en":"1.10. Responsiveness to Instruction\nAnd moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.\nThere are these four degrees of responsiveness to instruction.\nThe Buddha knows by investigating inside another individual:\n‘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, assured, destined for awakening.’\nThe Buddha knows by investigating inside another individual:\n‘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.’\nThe Buddha knows by investigating inside to another individual:\n‘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.’\nThe Buddha knows by investigating inside another individual:\n‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’\nThis is unsurpassable when it comes to the different degrees of responsiveness to instruction."}},{"id":"dn28:14","sourceIds":["dn28:14.0","dn28:14.1","dn28:14.2","dn28:14.3","dn28:14.4","dn28:14.5","dn28:14.6","dn28:14.7","dn28:14.8","dn28:14.9","dn28:14.10"],"kind":"text","text":{"pi":"1.11. Parapuggalavimuttiñāṇadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.\nJānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:\n‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.\nEtadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe.","en":"1.11. The Knowledge and Freedom of Others\nAnd moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.\nThe Buddha knows by investigating inside another individual:\n‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’\nThe Buddha knows by investigating inside another individual:\n‘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.’\nThe Buddha knows by investigating inside another individual:\n‘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.’\nThe Buddha knows by investigating inside another individual:\n‘This individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’\nThis is unsurpassable when it comes to the knowledge and freedom of other individuals."}},{"id":"dn28:15","sourceIds":["dn28:15.0","dn28:15.1","dn28:15.2","dn28:15.3","dn28:15.4","dn28:15.5","dn28:15.6","dn28:15.7","dn28:15.8","dn28:15.9","dn28:15.10","dn28:15.11","dn28:15.12","dn28:15.13","dn28:15.14","dn28:15.15","dn28:15.16","dn28:15.17","dn28:15.18","dn28:15.19","dn28:15.20","dn28:15.21","dn28:15.22","dn28:15.23","dn28:15.24","dn28:15.25","dn28:15.26"],"kind":"text","text":{"pi":"1.12. Sassatavādadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu.\nTayome, bhante, sassatavādā.\nIdha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—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.\nSo evamāha:\n‘atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti.\nAnāgataṁpāhaṁ addhānaṁ jānāmi—saṁvaṭṭissati vā loko vivaṭṭissati vāti.\nSassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.\nAyaṁ paṭhamo sassatavādo.\nPuna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—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.\nSo evamāha:\n‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti.\nAnāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti.\nSassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.\nTe ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.\nAyaṁ dutiyo sassatavādo.\nPuna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—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.\nSo evamāha:\n‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti;\nanāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti.\nSassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.\nTe ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.\nAyaṁ tatiyo sassatavādo,\netadānuttariyaṁ, bhante, sassatavādesu.","en":"1.12. Eternalism\nAnd moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.\nThere are these three eternalist doctrines.\nFirstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives,\nwith features and details.\nThey say,\n‘I know that in the past the cosmos expanded or contracted.\nI don’t know whether in the future the cosmos will expand or contract.\nThe 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.’\nThis is the first eternalist doctrine.\nFurthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion 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,\nwith features and details.\nThey say,\n‘I know that in the past the cosmos expanded or contracted.\nI don’t know whether in the future the cosmos will expand or contract.\nThe self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’\nThis is the second eternalist doctrine.\nFurthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion 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,\nwith features and details.\nThey say,\n‘I know that in the past the cosmos expanded or contracted.\nI don’t know whether in the future the cosmos will expand or contract.\nThe self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’\nThis is the third eternalist doctrine.\nThis is unsurpassable when it comes to eternalist doctrines."}},{"id":"dn28:16","sourceIds":["dn28:16.0","dn28:16.1","dn28:16.2","dn28:16.3","dn28:16.4","dn28:16.5","dn28:16.6","dn28:16.7","dn28:16.8"],"kind":"text","text":{"pi":"1.13. Pubbenivāsānussatiñāṇadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti pubbenivāsānussatiñāṇe.\nIdha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.\nSeyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe,\n‘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.\nSanti, bhante, devā, yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṁ.\nApi ca yasmiṁ yasmiṁ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu.\nIti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nEtadānuttariyaṁ, bhante, pubbenivāsānussatiñāṇe.","en":"1.13. Recollecting Past Lives\nAnd moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.\nThat 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:\n‘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.\nSir, there are gods whose lifespan cannot be reckoned or calculated.\nStill, no matter what incarnation they have previously been reborn in—whether formed or formless or percipient or non-percipient or neither percipient nor non-percipient—\nthey recollect their many kinds of past lives, with features and details.\nThis is unsurpassable when it comes to the knowledge of recollecting past lives."}},{"id":"dn28:17","sourceIds":["dn28:17.0","dn28:17.1","dn28:17.2","dn28:17.3","dn28:17.4"],"kind":"text","text":{"pi":"1.14. Cutūpapātañāṇadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe.\nIdha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne\nhīne 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.\nEtadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe.","en":"1.14. Death and Rebirth\nAnd moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable.\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—\ninferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds.\nThis is unsurpassable when it comes to the knowledge of death and rebirth."}},{"id":"dn28:18","sourceIds":["dn28:18.0","dn28:18.1","dn28:18.2","dn28:18.3","dn28:18.4","dn28:18.5","dn28:18.6","dn28:18.7","dn28:18.8","dn28:18.9","dn28:18.10","dn28:18.11","dn28:18.12","dn28:18.13","dn28:18.14","dn28:18.15","dn28:18.16","dn28:18.17"],"kind":"text","text":{"pi":"1.15. Iddhividhadesanā\nAparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti iddhividhāsu.\nDvemā, bhante, iddhividhāyo—\natthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.\nAtthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.\nKatamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?\nidha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ iddhividhaṁ paccanubhoti—\nekopi 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.\nAyaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.\nKatamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?\nIdha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.\nSace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.\nSace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.\nSace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.\nSace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.\nAyaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.\nEtadānuttariyaṁ, bhante, iddhividhāsu.\nTaṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu.","en":"1.15. Psychic Powers\nAnd moreover, sir, how the Buddha teaches psychic power is unsurpassable.\nThere are these two kinds of psychic power.\nThere are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.\nAnd there are psychic powers that are free of defilements and attachments, and are said to be noble.\nWhat are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power:\nmultiplying themselves and becoming one again; materializing and dematerializing; going unobstructed 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 realm of divinity.\nThese are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.\nBut what are the psychic powers that are free of defilements and attachments, and are said to be noble?\nIt’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.\nIf they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.\nIf they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.\nIf they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.\nIf they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.\nThese are the psychic powers that are free of defilements and attachments, and are said to be noble.\nThis is unsurpassable when it comes to psychic powers.\nThe 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 psychic powers."}},{"id":"dn28:19","sourceIds":["dn28:19.0","dn28:19.1","dn28:19.2","dn28:19.3"],"kind":"text","text":{"pi":"1.16. Aññathāsatthuguṇadassana\nYaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā.\nNa ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyutto dukkhaṁ anariyaṁ anatthasaṁhitaṁ.\nCatunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī.","en":"1.16. The Four Absorptions\nThe Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion.\nThe 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.\nHe gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty."}},{"id":"dn28:19.4","sourceIds":["dn28:19.4.0"],"kind":"text","text":{"pi":"1.17. Anuyogadānappakāra","en":"1.17. On Being Questioned"}},{"id":"dn28:19-from-dn28-19.5","sourceIds":["dn28:19.5","dn28:19.6","dn28:19.7","dn28:19.8","dn28:19.9","dn28:19.10","dn28:19.11","dn28:19.12","dn28:19.13","dn28:19.14","dn28:19.15","dn28:19.16","dn28:19.17","dn28:19.18","dn28:19.19","dn28:19.20","dn28:19.21","dn28:19.22"],"kind":"text","text":{"pi":"Sace maṁ, bhante, evaṁ puccheyya:\n‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.\n‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.\n‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.\nSace pana maṁ, bhante, evaṁ puccheyya:\n‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ.\n‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ.\n‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.\nSace pana maṁ, bhante, evaṁ puccheyya:\n‘kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī’ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:\n‘sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:\n“ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.\nSammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:\n“bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.\nSammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ:\n“aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”’ti.\nKaccāhaṁ, 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?\n“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.","en":"Sir, if they were to ask me,\n‘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.’\nBut if they were to ask me,\n‘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.’\nBut 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.’\nBut if they were to ask me,\n‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this,\n‘Reverends, I have heard and learned this in the presence of the Buddha:\n“The perfected ones, fully awakened Buddhas of the past were equal in awakening to myself.”\nAnd I have heard and learned this in the presence of the Buddha:\n“The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.”\nAnd I have also heard and learned this in the presence of the Buddha:\n“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’\nAnswering 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 rebuttal or criticism.”\n“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 rebuttal or criticism.”"}},{"id":"dn28:20","sourceIds":["dn28:20.0","dn28:20.1","dn28:20.2","dn28:20.3","dn28:20.4","dn28:20.5","dn28:20.6","dn28:20.7","dn28:20.8","dn28:20.9","dn28:20.10","dn28:20.11"],"kind":"text","text":{"pi":"2. Acchariyaabbhuta\nEvaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:\n“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.\nYatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati.\nEkamekañcepi ito, bhante, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ.\nAcchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.\nYatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī”ti.\n“Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.\nYatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’.\nEkamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ.\nPassa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.\nYatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī’”ti.","en":"2. Incredible and Amazing\nWhen he had spoken, Venerable Udāyī said to the Buddha,\n“It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!\nFor even though the Realized One has such power and might, he will not make a display of himself.\nIf the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.\nIt’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!\nFor even though the Realized One has such power and might, he will not make a display of himself.”\n“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.\nFor even though the Realized One has such power and might, he will not make a display of himself.\nIf the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.\nSee, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.\nFor even though the Realized One has such power and might, he will not make a display of himself.”"}},{"id":"dn28:21","sourceIds":["dn28:21.1","dn28:21.2","dn28:21.3","dn28:21.4","dn28:21.5","dn28:21.6"],"kind":"text","text":{"pi":"Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:\n“Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.\nYesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.\nIti hidaṁ āyasmā sāriputto bhagavato sammukhā sampasādaṁ pavedesi.\nTasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.\nSampasādanīyasuttaṁ niṭṭhitaṁ pañcamaṁ.","en":"Then the Buddha said to Venerable Sāriputta,\n“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.\nThough there will be some futile 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.”\nThat’s how Venerable Sāriputta declared his confidence in the Buddha’s presence.\nAnd that’s why the name of this discussion is “Inspiring Confidence”."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn28/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}