6: The Book of the Sixes
62. Knowledge
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1Thus have I heard. On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a Kosalan town named Daṇḍakappaka. Then the Blessed One left the highway and sat down on a seat that was prepared for him at the foot of a tree, and those bhikkhus entered Daṇḍakappaka to search for a rest house.
2Then the Venerable Ānanda together with a number of bhikkhus went down to the Aciravatī River to bathe. Having finished bathing and come back out, he stood in one robe drying his body. Then a certain bhikkhu approached the Venerable Ānanda and said to him: "Friend Ānanda, was it after full consideration that the Blessed One declared of Devadatta: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for the eon, unredeemable,’ or did he say this only figuratively?"
"It was just in this way, friend, that the Blessed One declared it." [n.1403] As at AN6.44. It seems that this is Ānanda's way of simply confirming that the Buddha had said something without committing himself to an interpretation of the statement.
3Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened, ending: "When this was said, Bhante, I said to that bhikkhu: ‘It was just in this way, friend, that the Blessed One declared it.’"
4The Blessed One said: "Ānanda, that bhikkhu must be either newly ordained, not long gone forth, or a foolish and incompetent elder. For when this was declared by me definitively, how can he see any ambiguity in it? [n.1404] Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhā āpajjissati. The Buddha’s statement here belongs to his first way of answering a question, namely, by making a categorical assertion. On the four ways of answering a question, see AN3.67, AN4.42. I do not see even one other person, Ānanda, about whom I have made a declaration after giving him such full consideration as Devadatta. As long as I saw even a mere fraction of a hair's tip of a bright quality in Devadatta, I did not declare of him: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.’ It was, Ānanda, only when I did not see even a mere fraction of a hair's tip of a bright quality [n.1405] Vālaggakoṭinittudanamattampi sukkadhammaṁ. Mp: "An amount that could be seen on the tip of a hair; or an amount that could be poked with the tip of a hair." in Devadatta that I declared this of him.
5"Suppose there was a cesspit deeper than a man's height full of feces right up to the top, and a man was sunk in it so that his head was submerged. Then a man would appear desiring his good, welfare, and security, wishing to pull him out from the cesspit. He would go around the cesspit on all sides but would not see even a mere fraction of a hair's tip of the man not smeared with feces where he might get a grip and pull him out. So too, Ānanda, it was only when I did not see even a mere fraction of a hair's tip of a bright quality in Devadatta that I declared of him: ‘Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.’
"If, Ānanda, you would listen to the Tathāgata's knowledges of a person's faculties, I will analyze them." [n.1406] Ce and Ee have vibhajantassa, as against Be vibhajissāmi, which Ee notes as a variant from a Burmese manuscript. The Be reading seems a normalization, but since the Ce/Ee reading leaves the sentence grammatically incomplete, I follow Be. The plural –ñāṇāni is in the text, and thus I use the plural "knowledges" even though it sounds odd in English.
6"It is the time for this, Blessed One! It is the time for this, Fortunate One! The Blessed One should analyze his knowledges of a person's faculties. Having heard this from the Blessed One, the bhikkhus will retain it in mind."
"Well then, Ānanda, listen and attend closely. I will speak."
"Yes, Bhante," the Venerable Ānanda replied. The Blessed One said this:
7(1) "Here, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root [n.1407] I read with Ce kusalamūlā, as against Be and Ee kusalā. of his the wholesome will appear. Thus this person will not be subject to decline in the future.’ Suppose seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited in well-prepared soil in a good field. Wouldn’t you know: ‘These seeds will grow, increase, and mature’?"
"Yes, Bhante."
"In the same way, Ānanda, having encompassed his mind with my own mind … … I understand him thus: ‘This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root of his the wholesome will appear. Thus this person will not be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind.
8(2) "Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future.’ Suppose, Ānanda, seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited on a wide rock. Wouldn’t you know: ‘These seeds will not grow, increase, and mature’?"
"Yes, Bhante."
"In the same way, Ānanda, having encompassed his mind with my own mind … I understand him thus: ‘This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind.
9(3) "Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, unwholesome qualities. With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ Suppose, Ānanda, seeds that are broken, spoiled, damaged by wind and the sun's heat, were deposited in well-prepared soil in a good field. Wouldn’t you know: ‘These seeds will not grow, increase, and mature’?"
"Yes, Bhante."
"In the same way, Ānanda, having encompassed his mind with my own mind … I understand him thus: ‘This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, unwholesome qualities. With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind."
10When this was said, the Venerable Ānanda said to the Blessed One: "Is it possible, Bhante, to describe three other persons as the counterparts of those three?"
"It is possible, Ānanda," the Blessed One said.
(4) "Here, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.’ Suppose, Ānanda, coals that are burning, blazing, and glowing were deposited on a wide rock. Wouldn’t you know: ‘These coals will not grow, increase, and spread’?"
"Yes, Bhante."
"Or suppose, Ānanda, it is evening and the sun is setting. Wouldn’t you know: ‘Light will disappear and darkness will appear’?"
"Yes, Bhante."
"Or suppose, Ānanda, it is close to midnight, the time for a meal. [n.1408] Abhidose aḍḍharattaṁ bhattakālasamaye. DOP sv aḍḍha defines aḍḍharattaṁ as "midnight." On bhattakālasamaye, Mp says "the time for a meal in the king's court" (rājakulānaṁ bhattakālasaṅkhāte samaye). Perhaps in the Buddha’s time the royal court ended the day with a midnight meal. Wouldn’t you know: ‘Light has disappeared and darkness has appeared’?
"Yes, Bhante."
"In the same way, Ānanda, having encompassed his mind with my own mind … I understand him thus: ‘This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind.
11(5) "Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.’ Suppose, Ānanda, coals that are burning, blazing, and glowing were deposited on a heap of dry grass or firewood. Wouldn’t you know: ‘These coals will grow, increase, and spread’?"
"Yes, Bhante."
"Or suppose, Ānanda, it is the time when the night is fading and the sun is rising. Wouldn’t you know: ‘Darkness will disappear and light will appear’?"
"Yes, Bhante."
"Or suppose, Ānanda, it is close to noon, the time for a meal. Wouldn’t you know: ‘Darkness has disappeared and light has appeared’?
"Yes, Bhante."
"In the same way, Ānanda, having encompassed his mind with my own mind … I understand him thus: ‘This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind.
12(6) "Then, Ānanda, having encompassed his mind with my own mind, I understand some person thus: ‘Wholesome qualities and unwholesome qualities are found in this person.’ On a later occasion, having encompassed his mind with my own mind, I understand him thus: ‘This person does not have even a mere fraction of a hair's tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbāna in this very life.’ Suppose, Ānanda, coals that are cool and extinguished were deposited on a heap of dry grass or firewood. Wouldn’t you know: ‘These coals will not grow, increase, and spread’?"
"Yes, Bhante."
"In the same way, Ānanda, having encompassed the mind of someone with my own mind … I understand him thus: ‘This person does not have even a mere fraction of a hair's tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbāna in this very life.’ In this way, Ānanda, the Tathāgata knows a person by encompassing his mind with his own mind. In this way, the Tathāgata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathāgata knows the future origination of qualities by encompassing another's mind with his own mind.
13"Ānanda, among the former three persons, one is not subject to decline, one is subject to decline, and one is bound for the plane of misery, bound for hell. Among the latter three persons, one is not subject to decline, one is subject to decline, and one is bound to attain nibbāna."
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ.
2Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: "Kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?
Evaṁ kho panetaṁ, āvuso, bhagavatā byākatan"ti.
3Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "Idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: ‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’"ti.
4"So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto. Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; neva tāvāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
5Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya. Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; athāhaṁ devadattaṁ byākāsiṁ: ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī"ti?
6"Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī"ti.
"Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī"ti.
"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
7"Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti?
"Evaṁ, bhante".
"Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. (1)
8Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti?
"Evaṁ, bhante".
"Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. (2)
9Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘Natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti? "Evaṁ, bhante". "Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘Natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī"ti. (3)
10Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun"ti?
"Sakkā, ānandā"ti bhagavā avoca:
"Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti?
"Evaṁ, bhante".
"Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī"ti?
"Evaṁ, bhante".
"Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto"ti?
"Evaṁ, bhante".
"Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. (4)
11Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti?
"Evaṁ, bhante".
"Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī"ti?
"Evaṁ, bhante".
"Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto"ti?
"Evaṁ, bhante".
"Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. (5)
12Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘Natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī"ti?
"Evaṁ, bhante".
"Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: ‘Natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. (6)
13Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo"ti.
Aṭṭhamaṁ.