PTS cs 19 ‘Venerable Nāgasena, was the Buddha omniscient?’
‘Yes, O king, he was. But the insight of knowledge was not always and continually (consciously) present with him. The omniscience of the Blessed One was dependent on reflection.’ But if he did reflect he knew whatever he wanted to know.
‘Then, Sir, the Buddha cannot have been omniscient, if his all-embracing knowledge was reached through investigation.’
‘[If so, great king, our Buddha’s knowledge must have been less in degree of fineness than that of the other Buddhas. And that is a conclusion hard to draw. But let me explain a little further.] Suppose, O king, you had a hundred cart-loads of rice in the husk, and each cart-load was of seven ammaṇas and a half. Would a man without consideration be able to tell you in a moment how many laks of grains there were in the whole ?’ PTS vp En 155
PTS cs 20 ‘Now there are these, seven classes of minds. Those, great king, who are full of lust, ill-will, delusion, or wrong doing, who are untrained in the management of their body, or in conduct, or in thought, or in wisdom—their thinking powers are brought into play with difficulty, and act slowly. And why is it so? Because of the untrained condition of their minds. It is like the slow and heavy movements of a giant bambū—when it is being dragged along with its wide-spreading, extensive, overgrown, and interlaced vegetation, and with its branches intricately entangled one with the other. So slow and heavy are the movements of the minds of those men, O king. And why? Because of the intricate entanglements of wrong dispositions. This is the first class of minds.’
PTS cs 21 ‘From it the second class is to be distinguished. Those, O king, who have been converted, for whom the gates of purgatory are closed, who have attained to right views, who have grasped the doctrine of the Master—their thinking powers, so far as the three lower stages are concerned, are brought quickly PTS vp En 156 into play, PTS vp Pali 103 and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those three stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambū which has a clean trunk as far as the third knot, but above that has its branches intricately, entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would stick obstinately as regards its upper branches. This is the second class of minds.’
PTS cs 22 ‘From these the third class is to be distinguished. Those, O king, who are Sakadāgāmins, in whom lust, ill-will, and delusion are reduced to a minimum—their thinking powers, so far as the five lower stages are concerned, are brought quickly into play, and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those five stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambū which has a clean trunk as far as the fifth knot, but above that has its branches intricately entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would be moved with difficulty as far as its upper branches are concerned. This is the third class of minds.’ PTS vp En 157
PTS cs 23 ‘From these the fourth class is to be distinguished. Those, O king, who are Anāgāmins, who have completely got rid of the five lower fetters—their thinking powers, so far as the ten stages are concerned, are brought quickly into play, and act with ease. PTS vp Pali 104 But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those ten stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambū which has a smooth trunk as far as the tenth knot, but above that has its branches intricately entangled. This is the fourth class of minds.’
PTS cs 24 ‘From these the fifth class is to be distinguished. Those, O king, who are Arahats, in whom the four Great Evils have ceased, whose stains have been washed away, whose predispositions to evil have been put aside, who have lived the life, and accomplished the task, and laid aside every burden, and reached up to that which is good, for whom the Fetter of the craving after any kind of future life has been broken to pieces, who have reached the higher insight, who are purified as regards all those conditions of heart in which a PTS vp En 158 hearer can be pure—their thinking powers, as regards all that a disciple can be or do, are brought quickly into play, and act with ease. But as to those things which are within the reach of the Pacceka-Buddhas (of those who are Buddhas, but for themselves alone) they are brought into play with difficulty, and act slowly. And why is this so? Because of their having been made pure as regards all within the province of a hearer, but not as regards that within the reach of those who are Buddhas (though for themselves alone). It is like the movement of a giant bambū which has been pruned of the branches arising out of all its knots—and which, therefore, when dragged along moves quickly and with ease, because of its smoothness all along, and because of its being unencumbered with the jungly growth of vegetation. This is the fifth class of minds.’
PTS cs 25 PTS vp Pali 105 ‘From these the sixth class is to be distinguished. Those, O king, who are Pacceka-Buddhas, dependent on themselves alone, wanting no teacher, dwellers alone like the solitary horn of the rhinoceros, who so far as their own higher life is concerned, have pure hearts free from stain—their thinking powers, so far as their own province is concerned, are brought quickly into play, and act with ease. But as regards all that is specially within the province of a perfect Buddha (one who is not only Buddha, that is enlightened, himself, but can lead others to the light) they are brought with difficulty into play, and move slowly. And why is this so? Because of their purity as regards all within their own province, and because of the immensity of the province of the omniscient Buddhas. It is like a man, O king, who would fearlessly cross, and at will, PTS vp En 159 by day or night, a shallow brook on his own property. But when he comes in sight of the mighty ocean, deep and wide and ever-moving, and sees no further shore to it, then would he stand hesitating and afraid, and make no effort even to get over it. And why? Because of his familiarity with his own, and because of the immensity of the sea. This is the sixth class of minds.’
PTS cs 26 ‘From these the seventh class is to be distinguished. Those, O king, who are complete Buddhas, having all knowledge, bearing about in themselves the tenfold power (of the ten kinds of insight), confident in the four modes of just self-confidence, endowed with the eighteen characteristics of a Buddha, whose mastery knows no limit, from whose grasp nothing is hid—their thinking powers are on every point brought quickly into play, and act with ease. Suppose, O king, a dart well burnished, free from rust, perfectly smooth, with a fine edge, straight, without a crook or a flaw in it, were to be set on a powerful crossbow. Would there be any clumsiness in its action, any retarding in its movement, if it were discharged by a powerful man against a piece of fine linen, or cotton stuff, or delicate woolwork?’
‘Certainly not, Sir. And why? Because the stuff is so fine, and the dart so highly tempered, and the discharge so powerful.’
PTS vp Pali 106 ‘And just in the same way, great king, are the thinking powers of the Buddhas I have described brought quickly into play, and act with ease. PTS vp En 160 And why? Because of their being purified in every respect. This is the seventh class of minds.’
PTS cs 27 ‘Now of these, O king, the last—the thinking powers of the omniscient Buddhas—altogether outclasses the other six, and is clear and active in its high quality that is beyond our ken. It is because the mind of the Blessed One is so clear and active that the Blessed One, great king, displays the double miracle. From that we may get to know, O king, how clear and active His mental powers are. And for those wonders there is no further reason that can be alleged. (Yet) those wonders, O king, [caused by means of the mind (alone) of the omniscient Buddhas ] cannot be counted, or calculated, or divided, or separated, (For) the knowledge of the Blessed One, O king, is dependent upon reflection, and it is on reflection that he knows whatever he wishes to know. (But) it is as when a man passes something he already has in one hand to the other, or utters a sound when his mouth is open, or swallows some food that he has already in his mouth, or opens his eyes when they are shut, or shuts them when open, or stretches forth his arm when it is bent in, or bends it in when stretched out—more rapid than that, great king, and more easy in its action, is the all-embracing knowledge of the Blessed One, more rapid than that his reflection. And although it is by reflection that they know whatever they want to know, yet even when they PTS vp En 161 are not reflecting the Blessed Buddhas are not, even then, anything other than omniscient.’
‘But, venerable Nāgasena, reflection is carried on for the purpose of seeking (that which is not clear when the reflection begins). Come now. Convince me in this matter by some reason.’
‘Suppose, O king, there were a rich man, great in wealth and property—one who had stores of gold and silver and valuables, and stores of all kinds of wheat, one who had rice, and paddy, and barley, and dry grain, and oilseed, and beans, and peas, and every other edible seed, who had ghee, and oil, and butter, and milk, and curds, and honey, and sugar, and molasses, PTS vp Pali 107 all put away in store-rooms in jars, and pots, and pans, and every sort of vessel. Now if a traveller were to arrive, one worthy of hospitality, and expecting to be entertained; and all the prepared food in the house had been finished, and they were to get out of the jar some rice ready for cooking, and prepare a meal for him. Would that wealthy man merely by reason of the deficiency in eatable stuff at that unusual time be rightly called poor or needy?’
‘Certainly not, Sir. Even in the palace of a mighty king of kings there might be no food ready out of time, how much less in the house of an ordinary man.’
‘Just so, great king, with the all-embracing knowledge of a Tathāgata when reflection only is wanting; but which on reflection grasps whatever he wants. Now suppose, O king, there were a tree in full fruit, with its branches bending this way and that by the weight of the burden of the bunches of its fruit, but no single fruit had fallen from it. PTS vp En 162 Could that tree rightly, under the circumstances of the case, be called barren, merely because of the want of a fallen fruit?’
‘No, Sir. For though the falling of the fruit is a condition precedent to its enjoyment, yet when it has fallen one can take as much as one likes.’
‘Just so, great king, though reflection is a necessary condition of the knowledge of the Tathāgata, yet on reflection it perceives whatever he wants to know.’
‘Does that happen always, Nāgasena, at the moment of reflection?’
‘Yes, O king. just as when the mighty king of kings (the cakkavatti) calling to mind his glorious wheel of victory wishes it to appear, and no sooner is it thought of than it appears—so does the knowledge of the Tathāgata follow continually on reflection.’
‘Strong is the reason you give, Nāgasena, for the omniscience of the Buddha. I am convinced that that is so.’
Here ends the question as to the omniscience of the Buddha being dependent on reflection.
2 Sabbaññubhāvapañha
2 Sabbaññubhāvapañha
“Bhante nāgasena, buddho sabbaññū”ti? “Āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ, āvajjanapaṭibaddhaṁ bhagavato sabbaññutañāṇaṁ, āvajjitvā yadicchakaṁ jānātī”ti. “Tena hi, bhante nāgasena, buddho asabbaññūti. Yadi tassa pariyesanāya sabbaññutañāṇaṁ hotī”ti. “Vāhasataṁ kho, mahārāja, vīhīnaṁ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṁ ṭhapīyamānā parikkhayaṁ pariyādānaṁ gaccheyyuṁ? *ṭhapīyamānā → ṭhapiyamāne (pts-vp-pli1)
“Bhante nāgasena, buddho sabbaññū”ti?
“Āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ, āvajjanapaṭibaddhaṁ bhagavato sabbaññutañāṇaṁ, āvajjitvā yadicchakaṁ jānātī”ti.
“Tena hi, bhante nāgasena, buddho asabbaññūti.
Yadi tassa pariyesanāya sabbaññutañāṇaṁ hotī”ti.
“Vāhasataṁ kho, mahārāja, vīhīnaṁ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṁ ṭhapīyamānā parikkhayaṁ pariyādānaṁ gaccheyyuṁ? *ṭhapīyamānā → ṭhapiyamāne (pts-vp-pli1)
“Bhante nāgasena, buddho sabbaññū”ti? “Āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ, āvajjanapaṭibaddhaṁ bhagavato sabbaññutañāṇaṁ, āvajjitvā yadicchakaṁ jānātī”ti. “Tena hi, bhante nāgasena, buddho asabbaññūti. Yadi tassa pariyesanāya sabbaññutañāṇaṁ hotī”ti. “Vāhasataṁ kho, mahārāja, vīhīnaṁ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṁ ṭhapīyamānā parikkhayaṁ pariyādānaṁ gaccheyyuṁ? *ṭhapīyamānā → ṭhapiyamāne (pts-vp-pli1)
Tatrime sattavidhā cittā pavattanti—ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Abhāvitattā cittassa. Yathā, mahārāja, vaṁsanāḷassa vitatassa visālassa vitthiṇṇassa saṁsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṁ hoti āgamanaṁ dandhaṁ. Kiṁ kāraṇā? Saṁsibbitavisibbitattā sākhānaṁ. Evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Saṁsibbitavisibbitattā kilesehi, idaṁ paṭhamaṁ cittaṁ.
Tatrime sattavidhā cittā pavattanti—
ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati.
Yathā, mahārāja, vaṁsanāḷassa vitatassa visālassa vitthiṇṇassa saṁsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṁ hoti āgamanaṁ dandhaṁ.
Saṁsibbitavisibbitattā sākhānaṁ.
Evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati.
Saṁsibbitavisibbitattā kilesehi, idaṁ paṭhamaṁ cittaṁ.
Tatrime sattavidhā cittā pavattanti—ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Abhāvitattā cittassa. Yathā, mahārāja, vaṁsanāḷassa vitatassa visālassa vitthiṇṇassa saṁsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṁ hoti āgamanaṁ dandhaṁ. Kiṁ kāraṇā? Saṁsibbitavisibbitattā sākhānaṁ. Evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Saṁsibbitavisibbitattā kilesehi, idaṁ paṭhamaṁ cittaṁ.
Tatridaṁ dutiyaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati. Uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ dutiyaṁ cittaṁ.
Tatridaṁ dutiyaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati.
Uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā.
Yathā, mahārāja, vaṁsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ.
Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā.
Evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ dutiyaṁ cittaṁ.
Tatridaṁ dutiyaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati. Uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ dutiyaṁ cittaṁ.
Tatridaṁ tatiyaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ tatiyaṁ cittaṁ.
Tatridaṁ tatiyaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā.
Yathā, mahārāja, vaṁsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ.
Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā.
Evameva kho, mahārāja, ye te sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ tatiyaṁ cittaṁ.
Tatridaṁ tatiyaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ tatiyaṁ cittaṁ.
Tatridaṁ catutthaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ catutthaṁ cittaṁ.
Tatridaṁ catutthaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā.
Yathā, mahārāja, vaṁsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ.
Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā.
Evameva kho, mahārāja, ye te anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ catutthaṁ cittaṁ.
Tatridaṁ catutthaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ catutthaṁ cittaṁ.
Tatridaṁ pañcamaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye. Yathā, mahārāja, vaṁsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṁ hoti āgamanaṁ adandhaṁ. Kiṁ kāraṇā? Sabbapabbagaṇṭhiparisuddhattā agahanattā vaṁsassa. Evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṁ pañcamaṁ cittaṁ.
Tatridaṁ pañcamaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye.
Yathā, mahārāja, vaṁsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṁ hoti āgamanaṁ adandhaṁ.
Sabbapabbagaṇṭhiparisuddhattā agahanattā vaṁsassa.
Evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṁ pañcamaṁ cittaṁ.
Tatridaṁ pañcamaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye. Yathā, mahārāja, vaṁsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṁ hoti āgamanaṁ adandhaṁ. Kiṁ kāraṇā? Sabbapabbagaṇṭhiparisuddhattā agahanattā vaṁsassa. Evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṁ pañcamaṁ cittaṁ.
Tatridaṁ chaṭṭhaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa. Yathā, mahārāja, puriso sakavisayaṁ parittaṁ nadiṁ rattimpi divāpi yadicchakaṁ acchambhito otareyya, atha parato mahāsamuddaṁ gambhīraṁ vitthataṁ agādhamapāraṁ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṁ. Kiṁ kāraṇā? Tiṇṇattā sakavisayassa, mahantattā ca mahāsamuddassa. *Tiṇṇattā → ciṇṇattā (bj, maku, pts-vp-pli1)Evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṁ chaṭṭhaṁ cittaṁ.
Tatridaṁ chaṭṭhaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa.
Yathā, mahārāja, puriso sakavisayaṁ parittaṁ nadiṁ rattimpi divāpi yadicchakaṁ acchambhito otareyya, atha parato mahāsamuddaṁ gambhīraṁ vitthataṁ agādhamapāraṁ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṁ.
Tiṇṇattā sakavisayassa, mahantattā ca mahāsamuddassa. *Tiṇṇattā → ciṇṇattā (bj, maku, pts-vp-pli1)
Evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati.
Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṁ chaṭṭhaṁ cittaṁ.
Tatridaṁ chaṭṭhaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa. Yathā, mahārāja, puriso sakavisayaṁ parittaṁ nadiṁ rattimpi divāpi yadicchakaṁ acchambhito otareyya, atha parato mahāsamuddaṁ gambhīraṁ vitthataṁ agādhamapāraṁ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṁ. Kiṁ kāraṇā? Tiṇṇattā sakavisayassa, mahantattā ca mahāsamuddassa. *Tiṇṇattā → ciṇṇattā (bj, maku, pts-vp-pli1)Evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṁ chaṭṭhaṁ cittaṁ.
Tatridaṁ sattamaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā. Api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṁ vā lagganaṁ vā hotī”ti? “Na hi, bhante”. “Kiṁ kāraṇā? Sukhumattā vatthānaṁ sudhotattā nārācassa nipātassa ca balavattāti; evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā, idaṁ sattamaṁ cittaṁ.
Tatridaṁ sattamaṁ cittaṁ vibhattamāpajjati—
ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati.
Api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṁ vā lagganaṁ vā hotī”ti?
Sukhumattā vatthānaṁ sudhotattā nārācassa nipātassa ca balavattāti;
evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati.
Sabbattha parisuddhattā, idaṁ sattamaṁ cittaṁ.
Tatridaṁ sattamaṁ cittaṁ vibhattamāpajjati—ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā. Api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṁ vā lagganaṁ vā hotī”ti? “Na hi, bhante”. “Kiṁ kāraṇā? Sukhumattā vatthānaṁ sudhotattā nārācassa nipātassa ca balavattāti; evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā, idaṁ sattamaṁ cittaṁ.
Tatra, mahārāja, yadidaṁ sabbaññubuddhānaṁ cittaṁ, taṁ channampi cittānaṁ gaṇanaṁ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca. Yasmā ca bhagavato cittaṁ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṁ dasseti. Yamakapāṭihīre, mahārāja, ñātabbaṁ buddhānaṁ bhagavantānaṁ cittaṁ evaṁ lahuparivattanti, na tattha sakkā uttariṁ kāraṇaṁ vattuṁ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṁ cittaṁ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṁ, mahārāja, bhagavato sabbaññutañāṇaṁ, āvajjetvā yadicchakaṁ jānāti.
Tatra, mahārāja, yadidaṁ sabbaññubuddhānaṁ cittaṁ, taṁ channampi cittānaṁ gaṇanaṁ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca.
Yasmā ca bhagavato cittaṁ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṁ dasseti.
Yamakapāṭihīre, mahārāja, ñātabbaṁ buddhānaṁ bhagavantānaṁ cittaṁ evaṁ lahuparivattanti, na tattha sakkā uttariṁ kāraṇaṁ vattuṁ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṁ cittaṁ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṁ, mahārāja, bhagavato sabbaññutañāṇaṁ, āvajjetvā yadicchakaṁ jānāti.
Tatra, mahārāja, yadidaṁ sabbaññubuddhānaṁ cittaṁ, taṁ channampi cittānaṁ gaṇanaṁ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca. Yasmā ca bhagavato cittaṁ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṁ dasseti. Yamakapāṭihīre, mahārāja, ñātabbaṁ buddhānaṁ bhagavantānaṁ cittaṁ evaṁ lahuparivattanti, na tattha sakkā uttariṁ kāraṇaṁ vattuṁ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṁ cittaṁ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṁ, mahārāja, bhagavato sabbaññutañāṇaṁ, āvajjetvā yadicchakaṁ jānāti.
Yathā, mahārāja, puriso hatthe ṭhapitaṁ yaṁ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṁ nicchāreyya, mukhagataṁ bhojanaṁ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya, cirataraṁ etaṁ, mahārāja, lahutaraṁ bhagavato sabbaññutañāṇaṁ, lahutaraṁ āvajjanaṁ, āvajjetvā yadicchakaṁ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī”ti.
Yathā, mahārāja, puriso hatthe ṭhapitaṁ yaṁ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṁ nicchāreyya, mukhagataṁ bhojanaṁ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya, cirataraṁ etaṁ, mahārāja, lahutaraṁ bhagavato sabbaññutañāṇaṁ, lahutaraṁ āvajjanaṁ, āvajjetvā yadicchakaṁ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī”ti.
Yathā, mahārāja, puriso hatthe ṭhapitaṁ yaṁ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṁ nicchāreyya, mukhagataṁ bhojanaṁ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya, cirataraṁ etaṁ, mahārāja, lahutaraṁ bhagavato sabbaññutañāṇaṁ, lahutaraṁ āvajjanaṁ, āvajjetvā yadicchakaṁ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī”ti.
“Āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṁ, iṅgha maṁ tattha kāraṇena saññāpehī”ti. “Yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṁ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṁ randhaṁ bhojanaṁ, taṁ pariniṭṭhitaṁ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṁ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā”ti? “Na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṁ hoti, kiṁ pana gahapatikassā”ti? “Evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānāti.
“Āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṁ, iṅgha maṁ tattha kāraṇena saññāpehī”ti.
“Yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṁ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṁ randhaṁ bhojanaṁ, taṁ pariniṭṭhitaṁ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṁ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā”ti?
“Na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṁ hoti, kiṁ pana gahapatikassā”ti?
“Evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānāti.
“Āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṁ, iṅgha maṁ tattha kāraṇena saññāpehī”ti. “Yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṁ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṁ randhaṁ bhojanaṁ, taṁ pariniṭṭhitaṁ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṁ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā”ti? “Na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṁ hoti, kiṁ pana gahapatikassā”ti? “Evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānāti.
Yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṁ phalaṁ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā”ti? “Na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṁ labhatī”ti. “Evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānātī”ti.
Yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṁ phalaṁ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā”ti?
“Na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṁ labhatī”ti.
“Evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānātī”ti.
Yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṁ phalaṁ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā”ti? “Na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṁ labhatī”ti. “Evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānātī”ti.
“Bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṁ jānātī”ti? “Āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṁ jānātīti.
“Bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṁ jānātī”ti?
“Āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṁ jānātīti.
“Bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṁ jānātī”ti? “Āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṁ jānātīti.
Yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṁ sarati ‘upetu me cakkaratanan’ti, sarite cakkaratanaṁ upeti; evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṁ jānātī”ti. “Daḷhaṁ, bhante nāgasena, kāraṇaṁ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū”ti.
Yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṁ sarati ‘upetu me cakkaratanan’ti, sarite cakkaratanaṁ upeti;
evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṁ jānātī”ti.
“Daḷhaṁ, bhante nāgasena, kāraṇaṁ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū”ti.
Yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṁ sarati ‘upetu me cakkaratanan’ti, sarite cakkaratanaṁ upeti; evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṁ jānātī”ti. “Daḷhaṁ, bhante nāgasena, kāraṇaṁ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū”ti.
Buddhasabbaññubhāvapañho dutiyo. *Buddhasabbaññubhāvapañho → buddhassa bhagavato sabbaññubhāvapañho (maku)
Buddhasabbaññubhāvapañho dutiyo. *Buddhasabbaññubhāvapañho → buddhassa bhagavato sabbaññubhāvapañho (maku)
Buddhasabbaññubhāvapañho dutiyo. *Buddhasabbaññubhāvapañho → buddhassa bhagavato sabbaññubhāvapañho (maku)