[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Āgama sūtras of the mainstream schools](https://indike.org/pramana/in.bauddha.sanskrit.agama) › [Dīrghāgama (Dharmaguptaka)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama) › [長阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas) › 18 # The Long Āgama Sūtra 18: 自歡喜經 長阿含經 18 - **Language:** Classical Chinese ### 自歡喜經 ### [18.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.1) （一八）佛說長阿含第二分自歡喜經第十四 > (18) Discourse of the Buddha: The Dīrghāgama, Second Section: Sūtra on Inspiring Joy (Sampasādanīya Sūtra), the Fourteenth > — English (machine translation) (machine translation) > Thus I have heard: One time, the Buddha was staying at the city of Nālanda in Prāvārika’s mango grove. He was accompanied by a large assembly of 1,250 monks. > — Charles Patton, The Long Discourses (selected sūtras) ### [18.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.2) 如是我聞： > Thus have I heard: > — English (machine translation) (machine translation) ### [18.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.3) 一時，佛在那難陀城波波利菴婆林，與大比丘眾千二百五十人俱。 > At one time, the Buddha was in the mango grove of Pāvārika in the city of Nālandā, together with a great assembly of one thousand two hundred and fifty bhikṣus. > — English (machine translation) (machine translation) ### [18.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.4) 時，長老舍利弗於閑靜處，默自念言：「我心決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」時，舍利弗從靜室起，往至世尊所，頭面禮足，在一面坐，白佛言：「向於靜室，默自思念：過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」 > At that time, the Venerable Śāriputra was in a secluded place and reflected silently: 'My mind knows with certainty that among the śramaṇas and brāhmaṇas of the past, future, and present, in wisdom, ṛddhi, virtue, and the power of the path, none is equal to the Tathāgata, the Arhat, the Samyaksaṃbuddha.' Then Śāriputra arose from his quiet chamber, went to the Bhagavat, bowed his head to his feet, sat to one side, and said to the Buddha: 'Just now in my quiet chamber, I reflected silently: among the śramaṇas and brāhmaṇas of the past, future, and present, in wisdom, ṛddhi, virtue, and the power of the path, none is equal to the Tathāgata, the Arhat, the Samyaksaṃbuddha.' > — English (machine translation) (machine translation) > It was then that the elder Śāriputra was in a quiet dwelling and thought to himself, “I know with certainty that there’s no ascetic or priest in the past, future, or present whose powers of wisdom, miraculous ability, virtue, or awakening match those of the Tathāgata, Arhat, and Completely Awakened One.” > — Charles Patton, The Long Discourses (selected sūtras) > Śāriputra then emerged from his quiet dwelling and went to the Bhagavān. After bowing his head at the Buddha’s feet, he sat to one side and said, “I was in a quiet dwelling and thought to myself, ‘There’s no ascetic or priest in the past, future, or present whose powers of wisdom, miraculous ability, virtue, or awakening match those of the Tathāgata, Arhat, and Completely Awakening One.’” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.5) 佛告舍利弗：「善哉！善哉！汝能於佛前說如是語，一向受持，正師子吼，餘沙門、婆羅門無及汝者。云何，舍利弗！汝能知過去諸佛心中所念，彼佛有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」 > The Buddha told Śāriputra: "Excellent, excellent! You are able to utter such words before the Buddha, resolutely upholding them and roaring a true lion's roar; other śramaṇas and brāhmaṇas cannot equal you. How is it, Śāriputra? Are you able to know what the past Buddhas thought in their minds—that those Buddhas had such morality, such dharmas, such wisdom, such liberation, and such mansions of liberation?" > — English (machine translation) (machine translation) > The Buddha told Śāriputra, “Good! It’s good that you can make such a statement in front of the Buddha. By exclusively upholding the correct lion’s roar, no other ascetic or priest will match you. How is it, Śāriputra? Do you know the thoughts that were in the minds of Buddhas in the past? Did those Buddhas have such precepts, such teachings, such wisdom, such liberation, and such a hall of liberation?” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.6) 對曰：「不知。」 > He replied: "I do not know." > — English (machine translation) (machine translation) > He replied, “I don’t know them.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.7) 「云何，舍利弗！汝能知當來諸佛心中所念，有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」 > "How is it, Śāriputra? Are you able to know what the future Buddhas will think in their minds—that they will have such morality, such dharmas, such wisdom, such liberation, and such mansions of liberation?" > — English (machine translation) (machine translation) > “How is it, Śāriputra? Do you know the thoughts that will be in the minds of Buddhas in the future? Will those Buddhas have such precepts, such teachings, such wisdom, such liberation, and such halls of liberation?” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.8) 答曰：「不知。」 > He replied: "I do not know." > — English (machine translation) (machine translation) > He replied, “I don’t know them.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.9) 「云何，舍利弗！如我今如來、至真、等正覺心中所念，如是戒、如是法、如是智、如是解脫、如是解脫堂，汝能知不？」 > "How is it, Śāriputra? Are you able to know what I, the present Tathāgata, Arhat, and Samyaksaṃbuddha, think in my mind—such morality, such dharmas, such wisdom, such liberation, and such mansions of liberation?" > — English (machine translation) (machine translation) > “How is it, Śāriputra? What about the thoughts that are in my mind as the present Tathāgata, Arhat, and Completely Awakened One? Do I have such precepts, such a teaching, such wisdom, such liberation, and such a hall of liberation?” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.10) 答曰：「不知。」 > He replied: "I do not know." > — English (machine translation) (machine translation) > He replied, “I don’t know them.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.11) 又告舍利弗：「過去、未來、現在如來、至真、等正覺心中所念，汝不能知，何故決定作是念？因何事生是念？一向堅持而師子吼，餘沙門、婆羅門若聞汝言：『我決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。』當不信汝言。」 > The Buddha again said to Śāriputra: "You cannot know what the Tathāgatas, Arhats, and Samyaksaṃbuddhas of the past, future, and present think in their minds. For what reason do you decisively entertain this thought? Grounded in what matter does this thought arise, that you resolutely hold it and roar the lion's roar? If other śramaṇas and brāhmaṇas hear your words: 'I know with certainty that among the śramaṇas and brāhmaṇas of the past, future, and present, in wisdom, ṛddhi, virtue, and the power of the path, none is equal to the Tathāgata, the Arhat, the Samyaksaṃbuddha,' they will not believe your words." > — English (machine translation) (machine translation) > The Buddha again asked Śāriputra, “You aren’t able to know the thoughts in the minds of past, future, or present Tathāgatas, Arhats, and Completely Awakened Ones, so why are you so certain about this thought you’ve had? What caused you to have this thought? You’ve exclusively upheld the lion’s roar. If other ascetics and priests hear you say, ‘I know with certainty that there’s no ascetic or priest of the past, future, or present whose powers of wisdom, miraculous ability, virtue, or awakening match those of the Tathāgata, Arhat, and Completely Awakened One,’ they won’t believe you.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.12) 舍利弗白佛言：「我於過去、未來、現在諸佛心中所念，我不能知，佛總相法我則能知。如來為我說法，轉高轉妙，說黑、白法，緣、無緣法，照、無照法，如來所說，轉高轉妙，我聞法已，知一一法，於法究竟，信如來、至真、等正覺，信如來法善可分別，信如來眾苦滅成就，諸善法中，此為最上。世尊智慧無餘，神通無餘，諸世間所有沙門、婆羅門無有能與如來等者，況欲出其上？ > Śāriputra said to the Buddha: "I do not know what the Buddhas of the past, future, and present think in their minds, but I am able to know the general characteristics of the Buddha's Dharma. As the Tathāgata teaches me the Dharma, it becomes progressively higher and more sublime; he explains dark and bright dharmas, dharmas with and without conditions, illuminating and non-illuminating dharmas. As the Tathāgata teaches, it becomes progressively higher and more sublime. Having heard the Dharma, I know each and every dharma, achieve ultimate mastery in the Dharma, have faith in the Tathāgata, the Arhat, the Samyaksaṃbuddha, have faith that the Tathāgata's Dharma is well-discerned, and have faith that the Tathāgata's saṅgha has accomplished the cessation of suffering. Among all wholesome dharmas, this is supreme. The Bhagavat's wisdom is without remainder, his abhijñā is without remainder; among all śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > Śāriputra said to the Buddha, “I can’t know the thoughts in the minds of past, future, or present Buddhas, but I do know the general character of the Buddha’s teaching. The Tathāgata has taught me the Dharma that becomes loftier and more sublime. He taught me the things that are dark and light, things that are conditioned and unconditioned, and things that are illuminating and unilluminating. > — Charles Patton, The Long Discourses (selected sūtras) > “The Tathāgata’s teaching becomes loftier and more sublime. Having heard the Dharma, I know each of its teachings to its endpoint. I believe in the Tathāgata, Arhat, and Completely Awakened One. I believe in the Tathāgata’s skilled discernment of Dharma. I believe in the Tathāgata’s success in ceasing the myriad forms of suffering. Among good teachings, this one is the highest. The Bhagavān’s wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could any arise who surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.13) 「世尊說法復有上者，謂制法。制法者，謂四念處、四正勤、四神足、四禪、五根、五力、七覺意、八賢聖道，是為無上制。智慧無餘，神通無餘，諸世間所有沙門、婆羅門皆無有與如來等者，況欲出其上者？ > "There is further what is supreme in the Bhagavat's teaching of the Dharma, namely, the regulatory dharmas. The regulatory dharmas refer to the four establishments of mindfulness, the four right exertions, the four bases of ṛddhi, the four dhyānas, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path: this is the unexcelled regulation. His wisdom is without remainder, his abhijñā is without remainder; among all śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Bhagavān teaches has another superiority, which is his definition of the teaching. That definition of the teaching is the four abodes of mindfulness, four right efforts, four miraculous abilities, four dhyānas, five faculties, five powers, seven factors of awakening, and the noble eightfold path. > — Charles Patton, The Long Discourses (selected sūtras) > “This is an unsurpassed definition. His wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could any arise who surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.14) 「世尊說法又有上者，謂制諸入。諸入者，謂眼色、耳聲、鼻香、舌味、身觸、意法，如過去如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；正使未來如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；今我如來、至真、等正覺亦制此入，所謂眼色，——乃至意法。此法無上，無能過者，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？ > "There is further what is supreme in the Bhagavat's teaching of the Dharma, namely, the regulation of the sense-spheres. The sense-spheres refer to the eye and forms, the ear and sounds, the nose and smells, the tongue and tastes, the body and tangibles, and the mind and dharmas. Just as the past Tathāgatas, Arhats, and Samyaksaṃbuddhas also regulated these sense-spheres—namely, the eye and forms, and so forth up to the mind and dharmas; just as the future Tathāgatas, Arhats, and Samyaksaṃbuddhas will also regulate these sense-spheres—namely, the eye and forms, and so forth up to the mind and dharmas; so too my present Tathāgata, Arhat, and Samyaksaṃbuddha also regulates these sense-spheres—namely, the eye and forms, and so forth up to the mind and dharmas. This Dharma is unexcelled, with none able to surpass it. His wisdom is without remainder, his abhijñā is without remainder; among the śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Bhagavān teaches has another superiority, which is his definition of the senses. The senses refer to the eye and images, ear and sounds, nose and odors, tongue and flavors, body and touches, and mind and notions. The Tathāgatas, Arhats, and Completely Awakened Ones in the past also defined the senses in this way, as the eye and images … mind and notions. Supposing there will be Tathāgatas, Arhats, and Completely Awakened Ones in the future, they’ll define the senses in this way, as the eye and images … mind and notions. Our present Tathāgata, Arhat, and Completely Awakened One defines the senses as the eye and images … mind and notions. > — Charles Patton, The Long Discourses (selected sūtras) > “This teaching is unsurpassed, and nothing goes beyond it. His wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could any arise who surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.15) 「世尊說法又有上者，謂識入胎。入胎者，一謂亂入胎、亂住、亂出，二者不亂入、亂住、亂出，三者不亂入、不亂住而亂出，四者不亂入、不亂住、不亂出。彼不亂入、不亂住、不亂出者，入胎之上。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？ > "There is further what is supreme in the Bhagavat's teaching of the Dharma, namely, the consciousness entering the womb. As for entering the womb: the first is entering the womb unawares, staying unawares, and emerging unawares; the second is entering not unawares, but staying unawares, and emerging unawares; the third is entering not unawares and staying not unawares, but emerging unawares; the fourth is entering not unawares, staying not unawares, and emerging not unawares. That entering not unawares, staying not unawares, and emerging not unawares is the supreme of entries into the womb. This Dharma is unexcelled. His wisdom is without remainder, his abhijñā is without remainder; among the śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Bhagavān teaches has another superiority, which is the way consciousness enters the womb. Entering the womb refers to this: The first entry into the womb is when \[consciousness\] enters the womb confused, remains there confused, and emerges confused. The second is when it enters unconfused but remains there confused and emerges confused. The third is when it enters unconfused, remains there unconfused, and emerges unconfused. When it enters unconfused, remains there unconfused, and emerges unconfused, that entry into the womb is the best. > — Charles Patton, The Long Discourses (selected sūtras) > “This teaching is unsurpassed, and nothing goes beyond it. His wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could any arise who surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.16) 「如來說法復有上者，所謂道也。所謂道者，諸沙門、婆羅門以種種方便，入定慧意三昧，隨三昧心修念覺意，依欲、依離、依滅盡、依出要；法、精進、喜、猗、定、捨覺意，依欲、依離、依滅盡、依出要。此法最上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？ > "There is further what is supreme in the Tathāgata's teaching of the Dharma, namely, the path. What is called the path: all the śramaṇas and brāhmaṇas, by various skillful means, enter the samādhi of concentrated and wise mind, and following the mind of samādhi cultivate the mindfulness factor of awakening, relying on desire \[for liberation\], relying on detachment, relying on cessation, relying on release; and they cultivate the factors of awakening of investigation of dharmas, energy, joy, tranquility, concentration, and equanimity, relying on desire, relying on detachment, relying on cessation, relying on release. This Dharma is the highest. His wisdom is without remainder, his abhijñā is without remainder; among the śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the path. The path refers to this: Ascetics and priests use the various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they cultivate the awakening factor of mindfulness, which relies on \[the lack of\] desire, relies on seclusion \[from desire\], relies on extinguishment \[of desire\], and relies on the escape \[from desire\] … they cultivate the awakening factor of the teachings … effort … joy … calm … samādhi … equanimity, which relies on \[the lack of\] desire, relies on seclusion, relies on extinguishment, and relies on the escape. > — Charles Patton, The Long Discourses (selected sūtras) > “This teaching is unsurpassed, and nothing goes beyond it. His wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could any arise who surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.17) 「如來說法復有上者，所謂為滅。滅者，謂苦滅遲得，二俱卑陋；苦滅速得，唯苦卑陋；樂滅遲得，唯遲卑陋；樂滅速得，然不廣普，以不廣普，故名卑陋。如今如來樂滅速得，而復廣普，乃至天人見神變化。」 > "There is further what is supreme in the Tathāgata's teaching of the Dharma, namely, cessation. As for cessation: obtaining cessation painfully and slowly—both of these are inferior; obtaining cessation painfully and quickly—only the pain is inferior; obtaining cessation pleasantly and slowly—only the slowness is inferior; obtaining cessation pleasantly and quickly, yet not pervasive—because it is not pervasive, it is called inferior. Now the Tathāgata obtains cessation pleasantly and quickly, and moreover it is pervasive, even to the point where devas and humans witness his supernatural transformations." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is cessation. Cessation refers to this: The painful cessation that’s gradually attained and inferior in both ways, painful cessation that’s quickly attained and only inferior in that it’s painful, pleasant cessation that’s gradually attained and only inferior in that it’s gradual, pleasant cessation that’s quickly attained but doesn’t extend far and called inferior because of that. When the present Tathāgata quickly attained the pleasant cessation, it did extend far. Even the gods and humans saw his miracles.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.18) 舍利弗白佛言：「世尊所說微妙第一，下至女人，亦能受持，盡有漏成無漏，心解脫、慧解脫，於現法中自身作證：生死已盡，梵行已立，所作已辦，不受後有，是為如來說無上滅。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？ > Śāriputra said to the Buddha: "What the Bhagavat teaches is subtle and supreme; even down to women, they too can uphold it, exhaust the outflows and achieve non-outflow, realize the liberation of mind and liberation by wisdom, and in the present life verify it for themselves: 'Birth and death have been exhausted, the brahmacarya has been established, what was to be done has been done, and there will be no further punarbhava.' This is the Tathāgata's teaching of unexcelled cessation. This Dharma is unexcelled. His wisdom is without remainder, his abhijñā is without remainder; among the śramaṇas and brāhmaṇas in the worlds, none can equal the Tathāgata, much less surpass him." > — English (machine translation) (machine translation) > Śāriputra told the Buddha, “The Bhagavān’s teaching is sublime and supreme. Down to the women, people can retain it, end the contaminants, and become uncontaminated. Their minds are liberated, and their wisdom is liberated. In the present life, they realize for themselves: ‘Birth and death has been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to later existence.’ > — Charles Patton, The Long Discourses (selected sūtras) > “This is the Tathāgata’s teaching of the unsurpassed cessation. This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.19) 「如來說法復有上者，謂言清淨。言清淨者，世尊於諸沙門、婆羅門，不說無益虛妄之言，言不求勝，亦不朋黨，所言柔和，不失時節，言不虛發，是為言清淨。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？ > "There is further what is supreme in the Tathāgata's teaching of the Dharma, namely, purity of speech. As for purity of speech: the Bhagavat does not utter useless or false words to any śramaṇas or brāhmaṇas; his words do not seek victory, nor are they partisan; what he says is gentle, spoken at the proper time, and never uttered in vain. This is purity of speech. This Dharma is unexcelled. His wisdom is without remainder, his abhijñā is without remainder; among the śramaṇas and brāhmaṇas in the worlds, none is equal to the Tathāgata, much less surpasses him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the purity of his words. The purity of his words means the Bhagavān doesn’t speak to ascetics and priests with words that are without benefit or pointless. He doesn’t speak to be superior and isn’t partisan. His words are gentle and don’t become immoderate. His words don’t miss the target. This is the purity of his words. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.20) 「如來說法復有上者，謂見定。彼見定者，謂有沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀頭至足，觀足至頭，皮膚內外，但有不淨髮、毛、爪甲，肝、肺、腸、胃、脾、腎五臟，汗、肪、髓、腦、屎、尿、涕、淚，臭處不淨，無一可貪，是初見定。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨，唯觀白骨及與牙齒，是為二見定。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及白骨，唯觀心識在何處住？為在今世？為在後世？今世不斷，後世不斷；今世不解脫，後世不解脫，是為三見定。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及除白骨，復重觀識；識在後世，不在今世；今世斷，後世不斷；今世解脫，後世不解脫，是為四見定。諸有沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及除白骨，復重觀識，不在今世，不在後世；二俱斷，二俱解脫，是為五見定。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，况欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely concerning vision in meditative absorption. Regarding that vision in meditative absorption: some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they contemplate \[the body\] from head to foot and from foot to head: inside and outside the skin, there is only impurity—hair of the head, hair of the body, nails, teeth; the five internal organs: liver, lungs, intestines, stomach, spleen, and kidneys; sweat, fat, marrow, brain, feces, urine, mucus, and tears—foul, impure, and with not a single thing worthy of craving. This is the first vision in meditative absorption. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they remove all impurities other than skin and flesh, and contemplate only the white bones and the teeth. This is the second vision in meditative absorption. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they remove all impurities other than skin and flesh, and the white bones, and contemplate only where the mind's consciousness abides: Does it abide in this present world? Or does it abide in a future world? Neither severed in this world, nor severed in a future world; neither liberated in this world, nor liberated in a future world. This is the third vision in meditative absorption. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they remove all impurities other than skin and flesh, remove the white bones, and further contemplate consciousness: consciousness abides in a future world, not in this present world; severed in this world, but not severed in a future world; liberated in this world, but not liberated in a future world. This is the fourth vision in meditative absorption. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they remove all impurities other than skin and flesh, remove the white bones, and further contemplate consciousness: it abides neither in this present world nor in a future world; it is both severed, and both liberated. This is the fifth vision in meditative absorption. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is his attainments of vision. The attainments of vision refer to this: Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they visualize their head to their toes and observe their toes to their head. Inside and outside of their skin, there’s only impure hair, nails, the five organs of liver, lungs, stomach, spleen, and kidneys, sweat, fat, marrow, brain, feces, urine, tears, and foul-smelling places of impurity. Not one of them is desirable. This is the first attainment of vision. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they visualize the removal of the external impurities of skin and muscle and only visualize white bones and teeth. This is the second attainment of vision. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they visualize the removal of the external impurities of skin, muscle, and white bones. They only visualize where their mind and consciousness dwell. Where does it exist in the present life? Where will it exist in a later life? If it’s not ended in the present life and not ended in the later life, then it’s not freed in the present life and not freed in the later life. This is the third attainment of vision. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they visualize the removal of the external impurities of skin, muscle, and white bones. Once again, they investigate consciousness. Consciousness will be in a later life and not exist in the present life. The present life ended, but the later life won’t have ended. It’ll be freed from the present life but not freed from the later life. This is the fourth attainment of vision. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they visualize the removal of the external impurities of skin and muscle and then remove the white bones. Once again, they investigate consciousness. It doesn’t exist in the present life and doesn’t exist in the later life. When both are ended, then it’s freed from both. This is the fifth attainment of vision. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.21) 「如來說法復有上者，謂說常法。常法者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識世間二十成劫敗劫，彼作是言：『世間常存，此為真實，餘者虛妄，所以者何？由我憶識，故知有此成劫敗劫，其餘過去我所不知，未來成敗我亦不知。』此人朝暮以無智說言：『世間常存，唯此為實，餘者為虛。』是為初常法。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識四十成劫敗劫，彼作是言：『此世間常，此為真實，餘者虛妄。所以者何？以我憶識故知成劫敗劫，我復能過是，知過去成劫敗劫，我不知未來劫之成敗。』此說知始，不說知終，此人朝暮以無智說言：『世間常存，唯此真實，餘者虛妄。』此是二常法。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識八十成劫敗劫，彼言：『此世間常，餘者虛妄。所以者何？以我憶識故知有成劫敗劫，復過是知過去成劫敗劫，未來劫之成敗我亦悉知。』此人朝暮以無智說言：『世間常存，唯此為實，餘者虛妄。』是為三常存法。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有能與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely speaking of the doctrine of eternalism. Regarding the doctrine of eternalism: some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they recollect twenty kalpas of the world's formation and dissolution. They say: 'The world is eternal; only this is real, and the rest is false. Why? Because from my recollection, I know there are these kalpas of formation and dissolution; but as for what was beyond that in the past, I do not know, and whether the future forms or dissolves, I also do not know.' Morning and evening, through lack of wisdom, this person says: 'The world is eternal; only this is real, and the rest is false.' This is the first doctrine of eternalism. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they recollect forty kalpas of formation and dissolution. They say: 'This world is eternal; this is real, and the rest is false. Why? Because from my recollection, I know the kalpas of formation and dissolution; furthermore, beyond this, I know the past kalpas of formation and dissolution, but I do not know the formation and dissolution of future kalpas.' This is spoken knowing the beginning, but not knowing the end. Morning and evening, through lack of wisdom, this person says: 'The world is eternal; only this is real, and the rest is false.' This is the second doctrine of eternalism. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they recollect eighty kalpas of formation and dissolution. They say: 'This world is eternal, and the rest is false. Why? Because from my recollection, I know there are kalpas of formation and dissolution; furthermore, beyond this, I know the past kalpas of formation and dissolution, and I also completely know the formation and dissolution of future kalpas.' Morning and evening, through lack of wisdom, this person says: 'The world is eternal; only this is real, and the rest is false.' This is the third doctrine of eternalism. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is his explanation of eternalism. Eternalism refers to this: Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they recollect twenty eons of formation and destruction. They say, ‘The world is eternal. This is true; anything else is false. Why is that? From my recollection, I know there have been these eons of formation and destruction. I don’t know about anything further in the past, nor do I know about future eons of formation and destruction.’ This person speaks without knowledge morning and night, ‘The world is eternal. Only this is true; anything else is false.’ This is the first form of eternalism. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they recollect forty eons of formation and destruction. They then say, ‘The world is eternal. This is true; anything else is false. Why is that? From my recollection, I know there have been these eons of formation and destruction. I could go beyond this knowledge of past eons of formation and destruction, but don’t I know about future eons of formation and destruction.’ This person speaks without knowledge morning and night, ‘The world is eternal. Only this is true; anything else is false.’ This is the second form of eternalism. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they recollect eighty eons of formation and destruction. They say, ‘The world is eternal. \[This is true;\] anything else is false. Why is that? From my recollection, I know there have been these eons of formation and destruction. I could go beyond this knowledge of past eons of formation and destruction, and I fully know about future eons of formation and destruction.’ This person speaks without knowledge morning and night, ‘The world is eternal. Only this is true; anything else is false.’ This is the third form of eternalism. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.22) 「如來說法復有上者，謂觀察。觀察者，謂有沙門、婆羅門以想觀察，他心爾趣，此心爾趣，彼心作是想時，或虛或實，是為一觀察。諸沙門、婆羅門不以想觀察，或聞諸天及非人語，而語彼言：『汝心如是，汝心如是。』此亦或實或虛，是二觀察。或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，自觀己身，又聽他言，語彼人言：『汝心如是，汝心如是。』此亦有實有虛，是為三觀察。或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，又不自觀、觀他，除覺、觀已，得定意三昧，觀察他心，而語彼言：『汝心如是，汝心如是。』如是觀察則為真實，是為四觀察。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely concerning observation \[of others' minds\]. Regarding observation: some śramaṇas or brāhmaṇas observe through mental signs: 'The other's mind tends thus; this mind tends thus.' When their minds make such thoughts, they are sometimes false, sometimes true. This is the first observation. Some śramaṇas or brāhmaṇas do not observe through mental signs, but hearing the speech of devas or non-humans, they say to that person: 'Your mind is thus; your mind is thus.' This also is sometimes true, sometimes false. This is the second observation. Some śramaṇas or brāhmaṇas do not observe through mental signs, nor do they hear the speech of devas or non-humans; but by observing their own bodies and listening to the other's words, they say to that person: 'Your mind is thus; your mind is thus.' This also is partly true, partly false. This is the third observation. Some śramaṇas or brāhmaṇas do not observe through mental signs, do not hear the speech of devas or non-humans, and do not observe self or observe others; but having eliminated applied and sustained thought, they attain the samādhi of mental stillness, observe the minds of others, and say to that person: 'Your mind is thus; your mind is thus.' Observing in this way is entirely real. This is the fourth observation. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is examination. Examination refers to when ascetics and priests examine it using their perceptions: ‘That other mind has such a tendency, and this mind has such a tendency.’ When these perceptions arise in their minds, they’re sometimes true and sometimes false. This is the first examination. > — Charles Patton, The Long Discourses (selected sūtras) > “Ascetics and priests examine it not using perception. They might listen to gods or non-humans and claim that they say, ‘Thus is your mind; thus is your mind.’ This is also sometimes true and sometimes false. This is the second examination. > — Charles Patton, The Long Discourses (selected sūtras) > “Some ascetics and priests examine it not using their perceptions, nor do they listen to gods or non-humans. They examine themselves, or they listen to someone else, and they claim, ‘Thus is your mind; thus is your mind.’ This is also sometimes true and sometimes false. This is the third examination. > — Charles Patton, The Long Discourses (selected sūtras) > “Some ascetics and priests examine it not using perception, don’t listen to gods or non-humans, nor is it their own or another’s examination themselves. After eliminating perception and examination, they attain a fixed state of samādhi. Examining another’s mind, they say, ‘Thus is your mind; thus is your mind.’ Such examination is true. This is the fourth examination. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.23) 「如來說法復有上者，所謂教誡。教誡者，或時有人不違教誡，盡有漏成無漏，心解脫、智慧解脫，於現法中自身作證：生死已盡，梵行已立，所作已辦，不復受有，是為初教誡。或時有人不違教誡，盡五下結，於彼滅度，不還此世，是為二教誡。或時有人不違教誡，三結盡，薄淫、怒、癡，得斯陀含，還至此世而取滅度，是為三教誡。或時有人不違教誡，三結盡，得須陀洹，極七往返，必成道果，不墮惡趣，是為四教誡。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely concerning admonition and instruction. Regarding admonition and instruction: sometimes there is a person who does not violate the instruction, exhausts all outflows and achieves the taintless state, attains mental liberation and liberation by wisdom, and in the present life realizes by personal verification: 'Birth and death are ended, the brahmacarya is established, what was to be done has been accomplished, there will be no further becoming.' This is the first admonition and instruction. Sometimes there is a person who does not violate the instruction, exhausts the five lower saṃyojanas, attains extinction there, and does not return to this world. This is the second admonition and instruction. Sometimes there is a person who does not violate the instruction, exhausts the three saṃyojanas, attenuates lust, hatred, and delusion, attains the state of a sakṛdāgāmin, and returns to this world once more to attain extinction. This is the third admonition and instruction. Sometimes there is a person who does not violate the instruction, exhausts the three saṃyojanas, attains the state of a srotaāpanna, wanders at most seven times \[through rebirth\], is bound to realize the fruit of the Path, and will not fall into the bad destinies. This is the fourth admonition and instruction. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is his instruction. Instruction refers to this: Sometimes there’s a person who doesn’t go contrary to his instructions. They end the contaminants and become uncontaminated. Their mind is liberated, and their wisdom is liberated. In the present life, they realize for themselves: ‘Birth and death has been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to another existence.’ This is the first instruction. > — Charles Patton, The Long Discourses (selected sūtras) > “Sometimes, a person doesn’t go contrary to his instructions. They end the five lower bonds. They don’t return to this world when they attain Nirvāṇa. This is the second instruction. > — Charles Patton, The Long Discourses (selected sūtras) > “Sometimes, a person doesn’t go contrary to his instructions. They end the three bonds, weaken lust, anger, and delusion, and become a once-returner. They return to this world and then attain Nirvāṇa. This is the third instruction. > — Charles Patton, The Long Discourses (selected sūtras) > “Sometimes, a person doesn’t go contrary to his instructions. They end the three bonds and attain stream-entry. They are reborn seven times at most, surely achieve the fruit of the path, and won’t fall to bad destinations. This is the fourth instruction. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.24) 「如來說法復有上者，為他說法，使戒清淨。戒清淨者，有諸沙門、婆羅門所語至誠，無有兩舌，常自敬肅，捐除睡眠，不懷邪諂，口不妄言，不為世人記於吉凶，不自稱說從他所得以示於人，更求他利，坐禪修智，辯才無碍，專念不亂，精勤不怠。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely expounding the Dharma for others so that their morality is purified. Regarding the purification of morality: there are śramaṇas and brāhmaṇas whose words are utterly truthful and without divisive speech, who are always respectful and solemn, who discard sleep, harbor no crooked deceit, speak no lies with their mouths, do not divine good or bad fortune for worldly people, do not boast of what they have gained from others to display it to people seeking further gain, but sit in meditation and cultivate wisdom, possess unobstructed eloquence, maintain undivided mindfulness without distraction, and are energetic without indolence. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Tathāgata’s teaching of Dharma has another superiority, which is his teaching Dharma for others and leading them to the purity of the precepts. The purity of the precepts refers to this: There are ascetics and priests whose speech is honest. They lack duplicity and are always respectful. They eliminate sleepiness, don’t harbor wrong deceit, don’t speak falsehoods, and don’t predict the fortunes and misfortunes of worldly people. Nor do they praise themselves or claim to have attained things from others. They make themselves plain to others, seek the benefit of others, meditate, and cultivate knowledge. Their eloquence is unobstructed, their attention is focused and undistracted, and they are diligent and not negligent. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.25) 「如來說法復有上者，謂解脫智。謂解脫智者，世尊由他因緣內自思惟言：『此人是須陀洹，此是斯陀含，此是阿那含，此是阿羅漢。』此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely the knowledge of liberation. Regarding the knowledge of liberation: the Bhagavat, based on other causes and conditions, inwardly reflects: 'This person is a srotaāpanna; this person is a sakṛdāgāmin; this person is an anāgāmin; this person is an arhat.' This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the knowledge of liberation. The knowledge of liberation refers to this: The Bhagavān contemplated in his mind about the dependent origination of others: ‘This person is a stream-entrant. This one is a once-returner. This one is a non-returner. This one is an arhat.’ > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.26](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.26) 「如來說法復有上者，謂自識宿命智證。諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，自憶往昔無數世事，一生、二生，——乃至百千生成劫敗劫，如是無數我於某處生，名字如是，種、姓如是，壽命如是，飲食如是，苦樂如是；從此生彼，從彼生此，若干種相，自憶宿命無數劫事，晝夜常念本所經歷。此是色，此是無色；此是想，此是無想，此是非無想，盡憶盡知。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely the realization through the knowledge of recollecting past lives. Some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they personally recollect the countless lifetimes of the past: one life, two lives, and so on up to hundreds of thousands of lives, through kalpas of formation and dissolution, countless such as these: 'I was born in such a place, with such a name, of such a clan and caste, with such a lifespan, eating such food, experiencing such pain and pleasure; passing away from here, I was born there, and passing away from there, I was born here,' in diverse forms. They personally recollect the events of countless kalpas of past lives, day and night constantly bearing in mind what they had previously experienced: 'This is form, this is formless; this is percipient, this is non-percipient, this is neither-percipient-nor-non-percipient'—completely recollecting, completely knowing. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the direct knowledge of one’s own past lives. Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi, they recollect innumerable events of their own past lives: One birth, two births … a hundred thousand births, an eon of formation, or an eon of destruction. ‘Thus were my innumerable birth places. My names were thus. My castes and clans were thus. My life spans were thus. My meals were thus. My pains and pleasures were thus. I was born there from here, and I was born here from there .’ Whatever various aspects there were, they recollect their own past lives and the events of innumerable eons. Day and night, they’re constantly aware of past times they’ve passed through. ‘Here was form. Here was formlessness. Here was conception. Here was no conception. Here there was neither \[conception nor\] no conception.’ They fully recollect and fully know it. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.27](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.27) 「如來說法復有上者，謂天眼智。天眼智者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀諸眾生，死者、生者，善色、惡色，善趣、惡趣，若好、若醜，隨其所行，盡見盡知。或有眾生，成就身惡行、口惡行、意惡行，誹謗賢聖，信邪倒見，身壞命終，墮三惡道。或有眾生，身行善、口言善、意念善，不謗賢聖，見正信行，身壞命終，生天人中，以天眼淨，觀諸眾生，如實知見。此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？ > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely the knowledge of the divine eye. Regarding the knowledge of the divine eye: some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they observe all sentient beings, dying and being reborn, of fine appearance and ugly appearance, in good realms and bad realms, whether attractive or repulsive, according with the deeds they have done—completely seeing and completely knowing them: 'Some sentient beings have performed bodily misconduct, verbal misconduct, and mental misconduct, slandering the noble ones, believing in false and inverted views; upon the breakup of the body at the end of life, they fall into the three evil paths. Some sentient beings have performed good bodily deeds, good verbal speech, and good mental thoughts, not slandering the noble ones, seeing rightly with faithful conduct; upon the breakup of the body at the end of life, they are born among devas and humans.' With the purified divine eye, they observe all sentient beings, knowing and seeing them as they truly are. This teaching is unsurpassed; its wisdom is without remainder, its abhijñā is without remainder. Among all the śramaṇas and brāhmaṇas of the world, none can equal the Tathāgata, let alone surpass him." > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the knowledge of the heavenly eye. The knowledge of the heavenly eye refers to this: Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they observe sentient beings as they die and are born. These beings have good forms and bad forms, good destinations and bad destinations, and are beautiful or ugly depending on their actions. They fully see and fully know them. > — Charles Patton, The Long Discourses (selected sūtras) > “Some sentient beings do bad physical actions, bad verbal actions, and bad mental actions. They slander the noble ones, believe wrong and mistaken views, and fall to the three bad destinies when their bodies break up and their lives end. > — Charles Patton, The Long Discourses (selected sūtras) > “Some sentient beings do good physical actions, good verbal actions, and good mental actions. They don’t slander the noble ones, believe the practice of right view, and are born among gods or humans when their bodies break up and their lives end. With the purity of the heavenly eye, ascetics and priests observe sentient beings and truly know and see them. > — Charles Patton, The Long Discourses (selected sūtras) > “This Dharma is unsurpassed, his wisdom is complete, and his miraculous ability is complete. None of the world’s ascetics and priests can match the Tathāgata. How could they surpass him? > — Charles Patton, The Long Discourses (selected sūtras) ### [18.28](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.28) 「如來說法復有上者，謂神足證。神足證者，諸沙門、婆羅門以種種方便，入定意三昧，隨三昧心，作無數神力，能變一身為無數身，以無數身合為一身，石壁無礙，於虛空中結加趺坐。猶如飛鳥，出入於地；猶如在水，履水如地；身出烟火，如火積燃；以手捫日月，立至梵天。若沙門、婆羅門稱是神足者，當報彼言：『有此神足，非為不有。此神足者，卑賤下劣，凡夫所行，非是賢聖之所修習。若比丘於諸世間愛色不染，捨離此已，如所應行，斯乃名為賢聖神足。於無喜色，亦不憎惡，捨離此已，如所應行，斯乃名曰賢聖神足。於諸世間愛色、不愛色，二俱捨已，修平等護，專念不忘，斯乃名曰賢聖神足。猶如世尊精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。世尊今亦不樂於欲，不樂卑賤凡夫所習，亦不勞勤受諸苦惱。世尊若欲除弊惡法，有覺、有觀，離生喜、樂，遊於初禪，如是便能除弊惡法，有覺、有觀，離生喜、樂，遊於初禪；二禪、三禪、四禪，亦復如是。精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。』」 > "Furthermore, the Tathāgata has an unsurpassed way of expounding the Dharma, namely realization through ṛddhi. Regarding realization through ṛddhi: some śramaṇas or brāhmaṇas, by various skillful means, enter the samādhi of mental stillness. Following the mind in samādhi, they manifest countless supernatural powers: they can transform one body into countless bodies, and gather countless bodies back into one body; they pass through stone walls without hindrance; they sit cross-legged in empty space; like a flying bird, they enter and emerge from the earth as if in water, and walk on water as if on dry land; their bodies emit smoke and flames like a blazing bonfire; they touch the sun and moon with their hands, and ascend directly to the Brahmā heaven. If a śramaṇa or brāhmaṇa praises this ṛddhi, one should reply to them: 'This ṛddhi exists; it is not non-existent. But this ṛddhi is base and inferior, practiced by ordinary people, and not cultivated by the noble ones. If a bhikṣu is unstained by the desirable forms of the world, and having abandoned them, acts as one should, this is called the noble ṛddhi. If toward forms that bring no pleasure he also harbors no hatred, and having abandoned them, acts as one should, this is called the noble ṛddhi. If toward the desirable and undesirable forms of the world, having abandoned both, he cultivates equanimous protection with focused and unflagging mindfulness, this is called the noble ṛddhi. Just as the Bhagavat is energetic and heroic, possessing great wisdom, having knowing and having awareness, having attained the supreme awakening and therefore being called the Samyaksaṃbuddha: the Bhagavat now neither delights in sensual desires nor delights in what is base and practiced by ordinary people, nor does he painfully toil and undergo afflictions. If the Bhagavat wishes to eliminate bad and unwholesome states, with applied and sustained thought, and with joy and pleasure born of seclusion, to dwell in the first dhyāna, he is thus able to eliminate bad and unwholesome states, and with applied and sustained thought, and with joy and pleasure born of seclusion, dwell in the first dhyāna; and the same applies to the second dhyāna, third dhyāna, and fourth dhyāna. Energetic and heroic, possessing great wisdom, having knowing and having awareness, having attained the supreme awakening, he is therefore called the Samyaksaṃbuddha.'" > — English (machine translation) (machine translation) > “The Dharma that the Tathāgata teaches has another superiority, which is the realization of his miraculous abilities. The realization of miraculous abilities refers to this: Ascetics and priests use various methods to enter a fixed samādhi of mind. Following that samādhi of mind, they perform innumerable miraculous powers. They can make one body become innumerable bodies and combine innumerable bodies into one body. Stone walls are no obstacle to them, and they can sit cross-legged in the sky like a bird flying. They enter and exit the earth as though it were water and walk on water as though it were land. Their bodies produce smoke and fire like flames burning timber. They touch the sun and moon with their hand and stand as high as the Brahma Heaven. > — Charles Patton, The Long Discourses (selected sūtras) > “If ascetics and priests declare these miraculous abilities, the response to them should be: ‘There are these miraculous abilities; it’s not that they don’t exist. These miraculous abilities are crude and inferior, something practiced by ordinary men. They aren’t cultivated by noble people. > — Charles Patton, The Long Discourses (selected sūtras) > “If a monk isn’t defiled by forms that are craved by the world, then he would practice in this fashion after secluding himself from them. This is what’s called the noble person’s miraculous ability. Without delighting in forms or being disgusted by them, he then would practice in this fashion after secluding himself from them. This is what’s called a noble person’s miraculous ability. Giving up both the forms that the world craves and that it doesn’t crave, he cultivates complete equanimity, focusing his attention and not losing it. This is what’s called the noble person’s miraculous ability. > — Charles Patton, The Long Discourses (selected sūtras) > “He’s like the Bhagavān who strived courageously, possesses great wisdom, knowledge, and awareness, and attained the supreme awakening. Therefore, he’s called the Completely Awakened One. > — Charles Patton, The Long Discourses (selected sūtras) > “The Bhagavān isn’t pleased by desires, either. He isn’t pleased by the practices of crude and ordinary men, nor does he toil in mortifications. If he wishes to eliminate bad qualities, then the Bhagavān’s seclusion gives rise to joy and happiness with perception and examination, and he traverses the first dhyāna. The second, third, and fourth dhyānas are likewise. He strived courageously, possesses great wisdom, knowledge, awareness, and attained the supreme awakening. Therefore, he’s called the Completely Awakened One.” > — Charles Patton, The Long Discourses (selected sūtras) ### [18.29](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18.29) 佛告舍利弗：「若有外道異學來問汝言：『過去沙門、婆羅門與沙門瞿曇等不？』汝當云何答？彼復問言：『未來沙門、婆羅門與沙門瞿曇等不？』汝當云何答？彼復問言現在沙門、婆羅門與沙門瞿曇等不？汝當云何答？」 > The Buddha told Śāriputra: “If non-Buddhist followers of other teachings should come and ask you: ‘Were the past śramaṇas and brāhmaṇas equal to the śramaṇa Gautama?’ how would you answer? If they further ask: ‘Will future śramaṇas and brāhmaṇas be equal to the śramaṇa Gautama?’ how would you answer? If they further ask: ‘Are present śramaṇas and brāhmaṇas equal to the śramaṇa Gautama?’ how would you answer?” > — English (machine translation) (machine translation) > The Buddha told Śāriputra, “Suppose someone from another religion and a different training comes and asks you, ‘Weren’t the ascetics and priests of the past equals of the ascetic Gautama?’ What would be your answer? Again, they ask, ‘Won’t the ascetics and priests of the future be equals of the ascetic Gautama?’ What would be your answer? Again, they ask, ‘Aren’t the ascetics and priests of the present equals of the ascetic Gautama?’ What would be your answer?” > — Charles Patton, The Long Discourses (selected sūtras) _First 29 of 40 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18)_ ## Translations (2) - [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.18.p1) — Charles Patton, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.18.1) — English, machine translation ## Linked texts (2) - [Sampasādanīyasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.28.1.1-19) — Pāli - [大寶積經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.ratnakuta.maharatnakuta*zh-bodhiruci-tang.38.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.18) · Pramāṇa