Anguttaranikaya 8.2.2.4.64

8.2.2.4.64

Catutthe etadavocāti attano padhānabhūmiyaṃ uppannaṃ vitakkaṃ bhikkhusaṅghassa ārocetuṃ – ‘‘pubbāhaṃ, bhikkhave’’tiādivacanaṃ avoca. Obhāsanti dibbacakkhuñāṇobhāsaṃ. Ñāṇadassananti dibbacakkhubhūtaṃ ñāṇasaṅkhātaṃ dassanaṃ. Sannivutthapubbanti ekato vasitapubbaṃ. Imasmiṃ pana sutte dibbacakkhuñāṇaṃ, iddhividhañāṇaṃ, cetopariyañāṇaṃ, yathākammupagañāṇaṃ, anāgataṃsañāṇaṃ, paccuppannaṃsañāṇaṃ, atītaṃsañāṇaṃ, pubbenivāsañāṇanti imāni tāva aṭṭha ñāṇāni pāḷiyaṃyeva āgatāni, tehi pana saddhiṃ vipassanāñāṇāni cattāri maggañāṇāni, cattāri phalañāṇāni, cattāri paccavekkhaṇañāṇāni, cattāri paṭisambhidāñāṇāni cha asādhāraṇañāṇānīti etāni ñāṇāni samodhānetvā kathentena evaṃ idaṃ suttaṃ kathitaṃ nāma hoti.

In the fourth [discourse], 'he said this' (etadavoca): in order to report to the Saṅgha of monks the applied thought that arose on his own ground of striving, he spoke the words beginning with 'Formerly, monks'. 'Luminosity' (obhāsa) means the luminosity of the knowledge of the divine eye. 'Vision and knowledge' (ñāṇadassana) means vision consisting of knowledge that has become the divine eye. 'Lived together formerly' (sannivutthapubba) means having dwelled together previously. Now in this sutta, the eight knowledges come in the canonical text itself: knowledge of the divine eye, knowledge of the varieties of supernormal power, knowledge of others' minds, knowledge of the passing away and rebirth of beings according to their kamma, knowledge of the future, knowledge of the present, knowledge of the past, and knowledge of the recollection of past lives. But this sutta is said to have been spoken by bringing together these [eight] along with the insight knowledges, the four path knowledges, the four fruition knowledges, the four reviewing knowledges, the four analytical knowledges, and the six unique knowledges.