Viyahapannatti 1.4.51

1.4.51

chaumatthe ṇaṃ bhaṃte! manūse tītaṃ anaṃtaṃ sāsayaṃ samayaṃ kevaleṇaṃ saṃjameṇaṃ, kevaleṇaṃ saṃvareṇaṃ, kevaleṇaṃ baṃbhaceravāsenaṃ kevalāhiṃ pavayaṇamāyāhiṃ sijjhiṃsu? bujjhiṃsu? mucciṃsu? pariṇivvāiṃsu? savva-dukkhāṇaṃ aṃtaṃ kariṃsu?
goyamā! no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai chaumatthe ṇaṃ manusse tītaṃ anaṃtaṃ sāsayaṃ samayaṃ–kevaleṇaṃ saṃjameṇaṃ, kevaleṇaṃ saṃvareṇaṃ, kevaleṇaṃ baṃbhaceravāsenaṃ, kevalāhiṃ pavayaṇamāyāhiṃ no sijjhiṃsu? no bujjhiṃsu? no mucciṃsu? no parinivvāiṃsu? no savvadukkhāṇaṃ aṃtaṃ kariṃsu?
goyamā! je kei aṃtakarā vā aṃtimasarīriyā vā–savvadukkhāṇaṃ aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā– savve te uppanna-ṇāṇa-daṃsaṇadharā arahā jiṇā kevalī bhavittā tao pacchā sijjhaṃti, bujjhaṃti, muccaṃti, parinivvāyaṃti, savvadukkhāṇaṃ aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai chaumatthe ṇaṃ manusse tītaṃ anaṃtaṃ sāsayaṃ samayaṃ–kevaleṇaṃ saṃjameṇaṃ, kevaleṇaṃ saṃvareṇaṃ, kevaleṇaṃ baṃbhaceravāsenaṃ, kevalāhiṃ pavayaṇamāyāhiṃ no sijjhiṃsu, no bujjhiṃsu, no mucciṃsu, no parinivvāiṃsu, no savvadukkhāṇaṃ aṃtaṃ kariṃsu|
paḍuppanne vi evaṃ ceva, navaraṃ–sijjhaṃti bhāṇiyavvaṃ|
anāgae vi evaṃ ceva, navaraṃ–sijjhissaṃti bhāṇiyavvaṃ|
jahā chaumattho tahā āhohio vi, tahā paramāhohio vi| tinni tinni ālāvagā bhāṇiyavvā|
kevalī ṇaṃ bhaṃte! manūse tītaṃ anaṃtaṃ sāsayaṃ samayaṃ sijjhiṃsu? bujjhiṃsu? mucciṃsu? pari-nivvāiṃsu? savvadukkhāṇaṃ aṃtaṃ kariṃsu?
haṃtā goyamā! kevalī ṇaṃ manūse tītaṃ anaṃtaṃ sāsayaṃ samayaṃ sijjhiṃsu, bujjhiṃsu, mucciṃsu, parinivvāiṃsu, savvadukkhāṇaṃ aṃtaṃ kariṃsu|
kevalī ṇaṃ bhaṃte! manūse paḍuppannaṃ sāsayaṃ samayaṃ sijjhaṃti? bujjhaṃti? muccaṃti? parinivvāyaṃti? savvadukkhāṇaṃ aṃtaṃ kareṃti?
haṃtā goyamā! kevalī ṇaṃ manūse paḍuppannaṃ sāsayaṃ samayaṃ sijjhaṃti, bujjhaṃti, muccaṃti, pari-nivvāyaṃti, savvadukkhāṇaṃ aṃtaṃ kareṃti
kevalī ṇaṃ bhaṃte! manūse anāgayaṃ anaṃtaṃ sāsayaṃ samayaṃ sijjhissaṃti? bujjhissaṃti? muccissaṃti? parinivvāissaṃti? savvadukkhāṇaṃ aṃtaṃ karissaṃti?
haṃtā goyamā! kevalī ṇaṃ manūse anāgayaṃ anaṃtaṃ sāsayaṃ samayaṃ sijjhissaṃti, bujjhissaṃti, muccissaṃti, parinivvāissaṃti, savvadukkhāṇaṃ aṃtaṃ karissaṃti|
se nūnaṃ bhaṃte! tītaṃ anaṃtaṃ sāsayaṃ samayaṃ, paḍuppannaṃ vā sāsayaṃ samayaṃ, anāgayaṃ anaṃtaṃ vā sāsayaṃ samayaṃ je kei aṃtakarā vā aṃtimasarīriyā vā savvadukkhāṇaṃ aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā, savve te uppannanāṇa-daṃsaṇadharā arahā jinā kevalī bhavittā tao pacchā sijjhaṃti? bujjhaṃti? muccaṃti? parinivvāyaṃti? savvadukkhāṇaṃ aṃtaṃ kareṃsu vā? kareṃti vā? karissaṃti vā?
haṃtā goyamā! tītaṃ anaṃtaṃ sāsayaṃ samayaṃ, paḍuppannaṃ vā sāsayaṃ samayaṃ, anāgayaṃ anaṃtaṃ vā sāsayaṃ samayaṃ je kei aṃtakarā vā aṃtimasarīriyā vā savvadukkhāṇaṃ aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā, savve te uppannanāṇadaṃsaṇadharā aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā, savve te uppannanāṇadaṃsaṇadharā arahā jinā kevalī bhavittā tao pacchā sijjhaṃti, bujjhaṃti, muccaṃti, parinivvāyaṃti, savvadukkhāṇaṃ aṃtaṃ kareṃsu vā, kareṃti vā, karissaṃti vā|
se nūnaṃ bhaṃte! uppannanāṇa-daṃsaṇadhare arahā jine kevalī, alamatthu tti vattavvaṃ siyā?
haṃtā goyamā! uppannanāṇa-daṃsaṇadhare arahā jine kevalī alamatthu tti vattavvaṃ siyā|
sevaṃ bhaṃte! sevaṃ bhaṃte!

"Venerable Sir, did a non-omniscient human being in the past, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures?"
"Gautama, this meaning is not valid."
"For what reason, Venerable Sir, is it said that a non-omniscient human being in the past, infinite, eternal time did not become perfected, did not become awakened, did not become liberated, did not become fully extinguished, and did not make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures?"
"Gautama, whoever brought about an end or attained the final body—who brought about, brings about, or will bring about an end to all suffering—all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, become awakened, become liberated, become fully extinguished, and have made, make, or will make an end to all suffering.
For that reason, Gautama, it is said that a non-omniscient human being in the past, infinite, eternal time did not become perfected, did not become awakened, did not become liberated, did not become fully extinguished, and did not make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures."
In the present also it is just the same, with the only difference that one should say 'become perfected.'
In the future also it is just the same, with the only difference that one should say 'will become perfected.'
As for the non-omniscient, so also for one with low clairvoyance, and so also for one with supreme low clairvoyance; three discourses each are to be spoken.
"Venerable Sir, did a kevalin human being in the past, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, a kevalin human being in the past, infinite, eternal time became perfected, awakened, liberated, fully extinguished, and made an end to all suffering."
"Venerable Sir, do kevalin human beings in the present eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, kevalin human beings in the present eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering."
"Venerable Sir, will kevalin human beings in the future, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, kevalin human beings in the future, infinite, eternal time will become perfected, awakened, liberated, fully extinguished, and will make an end to all suffering."
"Certainly then, Venerable Sir, in the past, infinite, eternal time, or in the present eternal time, or in the future, infinite, eternal time, whoever brought about an end or attained the final body, who brought about, brings about, or will bring about an end to all suffering—do all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, awakened, liberated, fully extinguished, and have brought about, bring about, or will bring about an end to all suffering?"
"Yes, Gautama, in the past, infinite, eternal time, or in the present eternal time, or in the future, infinite, eternal time, whoever brought about an end or attained the final body, who brought about, brings about, or will bring about an end to all suffering—all of them, possessing arisen knowledge and vision, have brought about, bring about, or will bring about an end; all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, awakened, liberated, fully extinguished, and have brought about, bring about, or will bring about an end to all suffering."
"Certainly then, Venerable Sir, might it be said of an arhat, a jina, a kevalin possessing arisen knowledge and vision: 'Sufficient [is he]'?"
"Yes, Gautama, it might be said of an arhat, a jina, a kevalin possessing arisen knowledge and vision: 'Sufficient [is he].'"
"So it is, Venerable Sir! So it is, Venerable Sir!"