MN123: Acchariyaabbhutasutta - Incredible and Amazing
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them:
“It’s incredible, reverends, it’s amazing, the power and might of a Realized One! For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.”
When they said this, Venerable Ānanda said: “The Realized Ones are incredible, reverends, and they have incredible qualities. They’re amazing, and they have amazing qualities.” But this conversation among those mendicants was left unfinished.
2Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was unfinished?”
So the mendicants told him what they had been talking about when the Buddha arrived.
3The Buddha said, “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”
4“Sir, I have heard and learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening was reborn in the host of Joyful Gods.’ This I remember as an incredible quality of the Buddha.
5I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening remained in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
6I have learned this in the presence of the Buddha: ‘For the whole of that life, the being intent on awakening remained in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
7I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening passed away from the host of Joyful Gods and was conceived in his mother’s womb.’ This too I remember as an incredible quality of the Buddha.
8I have learned this in the presence of the Buddha: ‘When the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb. And then — in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans — an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space — so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression — an immeasurable, magnificent light appears, surpassing the glory of the gods. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible quality of the Buddha.
9I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’ This too I remember as an incredible quality of the Buddha.
10I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.’ This too I remember as an incredible quality of the Buddha.
11I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.’ This too I remember as an incredible quality of the Buddha.
12I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’ This too I remember as an incredible quality of the Buddha.
13I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to take it in their hand and examine it: “This beryl gem is naturally beautiful, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’ This too I remember as an incredible quality of the Buddha.
14I have learned this in the presence of the Buddha: ‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.’ This too I remember as an incredible quality of the Buddha.
15I have learned this in the presence of the Buddha: ‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’ This too I remember as an incredible quality of the Buddha.
16I have learned this in the presence of the Buddha: ‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’ This too I remember as an incredible quality of the Buddha.
17I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ This too I remember as an incredible quality of the Buddha.
18I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’ This too I remember as an incredible quality of the Buddha.
19I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel. Why is that? Because of the cleanliness of them both.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’ This too I remember as an incredible quality of the Buddha.
20I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’ This too I remember as an incredible quality of the Buddha.
21I have learned this in the presence of the Buddha: ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: “I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.”’ This too I remember as an incredible quality of the Buddha.
22I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, then — in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans — an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space — so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression — an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ This too I remember as an incredible and amazing quality of the Buddha.”
23“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too you should remember as an incredible and amazing quality of the Realized One.”
“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too I remember as an incredible and amazing quality of the Buddha.”
24That’s what Ānanda said, and the teacher approved. Satisfied, those mendicants were happy with what Venerable Ānanda said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
"acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṁgottā te bhagavanto ahesuṁ’ itipi, ‘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.
Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca: "acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā"ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
2Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā"ti?
"Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca: ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti.
Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto"ti.
3Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā"ti.
4"Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (1)
5Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (2)
6Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (3)
7Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (4)
8Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti — aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (5)
9Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti — mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (6)
10Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (7)
11Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (8)
12Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (9)
13Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya — ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti.
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (10)
14Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (11)
15Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (12)
16Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (13)
17Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (14)
18Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti — attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (15)
19Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (16)
20Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti — ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (17)
21Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati — aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (18)
22Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti — aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī"ti. (19)
23"Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā uppajjanti … pe … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī"ti.
"Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī"ti. (20)
24Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti.
Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.