“Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyanti.
“Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.
Katamañca, bhikkhave, dassanānuttariyaṁ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṁ vā pana dassanāya gacchati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ dassanāya gacchati. Atthetaṁ, bhikkhave, dassanaṁ; netaṁ natthīti vadāmi. Tañca kho etaṁ, bhikkhave, dassanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, dassanānuttariyaṁ. Iti dassanānuttariyaṁ.
1.) And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.
Savanānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṁ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṁ, bhikkhave, savanaṁ; netaṁ natthīti vadāmi. Tañca kho etaṁ, bhikkhave, savanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, savanānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ.
2.) And what is the |unsurpassable in hearing::the highest in hearing [savanānuttariya]|? Here, bhikkhus, someone goes to hear the sound of a drum, goes to hear the sound of a lute, goes to hear the sound of singing, or goes to hear diverse sounds; or else they go to hear the teachings of an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this hearing—I do not deny it. But this kind of hearing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence goes to hear the Dhamma from the Tathāgata, or from a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in hearing. This kind of hearing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in hearing. Such is the unsurpassed sight and the unsurpassed hearing.
Lābhānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṁ vā pana lābhaṁ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṁ paṭilabhati. Attheso, bhikkhave, lābho; neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṁhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, lābhānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ.
3.) And what is the |unsurpassable in acquisitions::the highest in gains [lābhānuttariya]|? Here, bhikkhus, someone obtains a child, obtains a partner, acquires riches, or obtains various kinds of acquisitions; or else they acquire faith in an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this acquisition—I do not deny it. But this kind of acquisition is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence acquires faith in the Tathāgata, or in a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in acquisitions. This kind of acquisition leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in acquisitions. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed acquisition.
Sikkhānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṁ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, sikkhānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ.
4.) And what is the |unsurpassable in training::the highest in learning or training [sikkhānuttariya]|? Here, bhikkhus, someone trains in elephant-riding, trains in horse-riding, trains in charioteering, trains in archery, trains in swordsmanship, or trains in various skills; or else they train under an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this training—I do not deny it. But this kind of training is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence trains in the |higher virtue::higher conduct [adhisīla]|, the |higher mind::meditation, mental development, higher consciousness [adhicitta]|, and the |higher wisdom::deeper understanding, insight [adhipaññā]| in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| declared by the Tathāgata, this, bhikkhus, is the unsurpassable in training. This kind of training leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, and the unsurpassed training.
Pāricariyānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṁ vā pana paricarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ paricarati. Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya …pe… na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, pāricariyānuttariyaṁ. Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ.
5.) And what is the |unsurpassable in service::the highest in offering service or attendance [pāricariyānuttariya]|? Here, bhikkhus, someone serves a noble warrior, serves a brahmin, serves a householder, or they serve various others; or else they serve an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this service—I do not deny it. But this kind of service is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence serves the Tathāgata or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in service. This kind of service leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in service. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, the unsurpassed training, and the unsurpassed service.
Anussatānuttariyañca kathaṁ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṁ vā pana lābhaṁ anussarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ anussarati. Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṁ vuccati, bhikkhave, anussatānuttariyaṁ.
6.) And what is the |unsurpassable in recollection::the highest in reflections [anussatānuttariya]|? Here, bhikkhus, someone recollects the obtaining of a child, recollects the obtaining of a partner, recollects the acquiring of riches, or recollects various kinds of acquisitions; or else they recollect an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this recollection—I do not deny it. But this kind of recollection is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence recollects the Tathāgata or on a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in recollection. This kind of recollection leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in recollection.
Imāni kho, bhikkhave, cha anuttariyānīti.
These, bhikkhus, are the six unsurpassable things.”
Verse
Ye dassanānuttaraṁ laddhā,
savanañca anuttaraṁ;
Lābhānuttariyaṁ laddhā,
sikkhānuttariye ratā.
“Having gained the best of sights,
and the unsurpassable in hearing;
Having acquired the unsurpassed acquisition,
and |delighting in::devoted to [rata]| the unsurpassed training.
Upaṭṭhitā pāricariyā,
bhāvayanti anussatiṁ;
Vivekappaṭisaṁyuttaṁ,
khemaṁ amatagāminiṁ.
Devoted to service,
one cultivates recollection;
Connected with seclusion,
secure, leading to the |deathless::deathless state, epithet of Nibbāna [amata]|.
Appamāde pamuditā,
nipakā sīlasaṁvutā;
Te ve kālena paccenti,
yattha dukkhaṁ nirujjhatī”ti.
Rejoicing in |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|,
|prudent::sensible and careful when making judgments and decisions, astute, discerning [nipaka]|, restrained by virtue;
Indeed, they reach in due time,
the place where suffering |ceases::finishes, vanishes [nirujjhati]|.”