Tevijjasutta
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:This was said by the Blessed One, said by the Arahant, so I have heard:
“Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena.“It’s with reference to Dhamma, monks, that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting.
Kathañcāhaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena?And how is it with reference to Dhamma that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting? Idha, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.“There is the case where a monk recollects his manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my sensitivity to pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.“This is the first knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
Puna caparaṁ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.“Then again, the monk sees–by means of the divine eye, purified & surpassing the human–beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions: ‘These beings–who were endowed with bodily misconduct, verbal misconduct, & mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views– at the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings–who were endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views– at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus–by means of the divine eye, purified & surpassing the human–he sees beings passing away & re-appearing, and discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their actions. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.“This is the second knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute.
Puna caparaṁ, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“Then again, the monk–with the ending of effluents–remains in the effluent-free awareness-release & discernment-release, directly knowing & realizing it for himself right in the here-&-now. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.“This is the third knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen–as happens in one who remains heedful, ardent, & resolute. Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattenā”ti.“It’s in this way that, with reference to Dhamma, I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing & reciting.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Pubbenivāsaṁ yoveti, saggāpāyañca passati;
yoveti → yovedi (sabbattha)He knows his former lives. he sees heavens & states of woe, Atho jātikkhayaṁ patto, abhiññāvosito muni.
Atho → atha (sya-all, pts-vp-pli1, mr)has attained the ending of birth, is a sage who has mastered direct-knowing.Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;By means of these three knowledges he becomes a three-knowledge brahman. Tamahaṁ vadāmi tevijjaṁ, nāññaṁ lapitalāpanan”ti.He’s what I call a three-knowledge man– not another, citing, reciting.
Ayampi attho vutto bhagavatā, iti me sutanti.
Pasāda jīvita saṅghāṭi, aggi upaparikkhayā; Upapatti kāma kalyāṇaṁ, dānaṁ dhammena te dasāti.
