Viyahapannatti 5.4.225

5.4.225

chaumatthe ṇaṃ bhaṃte! manusse āuḍijjamāṇāiṃ saddāiṃ suṇei, taṃ jahā–saṃkhasaddāṇi vā, siṃgasaddāṇi vā, saṃkhiyasa-ddāṇi vā, kharamuhīsaddāṇi vā, poyāsaddāṇi vā, piripiriyāsaddāṇi vā, paṇavasaddāṇi vā, paḍahasaddāṇi vā, bhaṃbhāsaddāṇi vā, horaṃ-bhasaddāṇi vā, bherisaddāṇi vā, jjhallarīsaddāṇi vā, duṃdubhisaddāṇi vā, tatāṇi vā, vitatāṇi vā, dhaṇāṇi vā, jjhusirāṇi vā?
haṃtā goyamā! chaumatthe ṇaṃ manusse āuḍijjamāṇāiṃ saddāiṃ suṇei, taṃ jahā–saṃkhasaddāṇi vā jāva jjhusirāṇi vā|
tāiṃ bhaṃte! kiṃ puṭṭhāiṃ suṇei? apuṭṭhāiṃ suṇei?
goyamā! puṭṭhāiṃ suṇei, no apuṭṭhāiṃ suṇei|
jāi bhaṃte! puṭṭhāiṃ suṇei tāiṃ kiṃ ogāḍhāiṃ suṇei? aṇogāḍhāiṃ suṇei?
goyamā! ogāḍhāiṃ suṇei, no aṇogāḍhāiṃ suṇei|
jāiṃ bhaṃte! ogāḍhāiṃ suṇei tāiṃ kiṃ anaṃtarogāḍhāi suṇei? paraṃparogāḍhāiṃ suṇei?
goyamā! anaṃtarogāḍhāiṃ suṇei, no paraṃparogāḍhāiṃ suṇei|
jāi bhaṃte! anaṃtarogāḍhāiṃ suṇei tāiṃ kiṃ aṇūiṃ suṇei? bādarāiṃ suṇei?
goyamā! aṇūiṃ pi suṇei, bādarāiṃ pi suṇei|
jāi bhaṃte! aṇūiṃ pi suṇei bādarāiṃ pi suṇei tāiṃ kiṃ uḍḍhaṃ suṇei? ahe suṇei? tiriyaṃ suṇei?
goyamā! uḍḍhaṃ pi suṇei, ahe vi suṇei, tiriyaṃ pi suṇei|
jāiṃ bhaṃte! uḍḍhaṃ pi suṇei ahe vi suṇei tiriyaṃ pi suṇei tāiṃ kiṃ āiṃ suṇei? majjhe suṇei? pajjavasāṇe suṇei?
goyamā! āiṃ pi suṇei, majjhe pi suṇei, pajjavasāṇe vi suṇei|
jāiṃ bhaṃte! āiṃ pi suṇei majjhe vi suṇei pajjavasāṇe vi suṇei tāiṃ kiṃ savisae suṇei? avisae suṇei?
goyamā! savisae suṇei, no avisae suṇei|
jāiṃ bhaṃte! savisae suṇei tāiṃ kiṃ ānupuvviṃ suṇei? anānupuvviṃ suṇei?
goyamā! ānupuvviṃ suṇei, no anānupuvviṃ suṇei|
jāiṃ bhaṃte! ānupuvviṃ suṇei tāiṃ kiṃ tidisiṃ suṇei jāva chaddisiṃ suṇei?
goyamā! niyamā chaddisiṃ suṇei|
chaumatthe ṇaṃ bhaṃte! manūse kiṃ āragayāiṃ saddāiṃ suṇei? pāragayāiṃ saddāiṃ suṇei?
goyamā! āragayāiṃ saddāiṃ suṇei, no pāragayāiṃ saddāiṃ suṇei|
jahā ṇaṃ bhaṃte! chaumatthe manūse āragayāiṃ saddāiṃ suṇei, no pāragayāiṃ saddāiṃ suṇei, tahā ṇaṃ kevalī kiṃ āragayāiṃ saddāiṃ suṇei? pāragayāiṃ saddāiṃ suṇei?
goyamā! kevalī ṇaṃ āragayaṃ vā, pāragayaṃ vā savvadūra-mūlamaṇaṃtiyaṃ saddaṃ jāṇai-pāsai|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–kevalī ṇaṃ āragayaṃ vā, pāragayaṃ vā savvadūramūlamaṇaṃtiyaṃ saddaṃ jāṇai-pāsai?
goyamā! kevalīṇaṃ puratthime ṇaṃ miyaṃ pi jāṇai, amiyaṃ pi jāṇai| evaṃ dāhiṇe ṇaṃ, paccatthime ṇaṃ, uttare ṇaṃ, uḍḍhaṃ, ahe miyaṃ pi jāṇai, amiyaṃ pi jāṇai|
savvaṃ jāṇai kevalī, savvaṃ pāsai kevalī|
savvao jāṇai kevalī, savvao pāsai kevalī|
savvakālaṃ jāṇai kevalī, savvakālaṃ pāsai kevalī|
savvabhāve jāṇai kevalī, savvabhāve pāsai kevalī|
anaṃte nāṇe kevalissa, anaṃte daṃsaṇe kevalissa|
nivvuḍe nāṇe kevalissa, nivvuḍe daṃsaṇe kevalissa| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–kevalī ṇaṃ āragayaṃ vā, pāragayaṃ vā savva-dūra-mūlamanaṃtiyaṃ saddaṃ jāṇai-pāsai|

“Venerable Sir! Does an unliberated human hear sounds being played, namely: sounds of conches, or sounds of horns, or sounds of small conches, or sounds of kharamukhīs, or sounds of potās, or sounds of piripiriyās, or sounds of paṇavas, or sounds of drums, or sounds of bhaṃbhās, or sounds of horambhas, or sounds of kettle-drums, or sounds of cymbals, or sounds of dundubhis, or stringed instruments, or percussion instruments, or solid instruments, or wind instruments?”
“Yes, Gautama! An unliberated human hears sounds being played, namely: sounds of conches, and so on, up to wind instruments.”
“Venerable Sir, does he hear them touched [by the auditory organ] or untouched?”
“Gautama! He hears them touched, not untouched.”
“Venerable Sir, those which he hears touched, does he hear them entered or un-entered?”
“Gautama! He hears them entered, not un-entered.”
“Venerable Sir, those which he hears entered, does he hear them immediately entered or intermediately entered?”
“Gautama! He hears them immediately entered, not intermediately entered.”
“Venerable Sir, those which he hears immediately entered, does he hear them subtle or gross?”
“Gautama! He hears subtle ones as well, and gross ones as well.”
“Venerable Sir, those which he hears subtle as well as gross, does he hear them above, below, or horizontally?”
“Gautama! He hears them above as well, below as well, and horizontally as well.”
“Venerable Sir, those which he hears above as well, below as well, and horizontally as well, does he hear them at the beginning, in the middle, or at the end?”
“Gautama! He hears them at the beginning as well, in the middle as well, and at the end as well.”
“Venerable Sir, those which he hears at the beginning as well, in the middle as well, and at the end as well, does he hear them within range or out of range?”
“Gautama! He hears them within range, not out of range.”
“Venerable Sir, those which he hears within range, does he hear them in sequence or out of sequence?”
“Gautama! He hears them in sequence, not out of sequence.”
“Venerable Sir, those which he hears in sequence, does he hear them from three directions […] up to from six directions?”
“Gautama! By necessity, he hears them from six directions.”
“Venerable Sir! Does an unliberated human hear sounds that are near or that are distant?”
“Gautama! He hears sounds that are near, not that are distant.”
“Venerable Sir, just as an unliberated human hears sounds that are near, not that are distant, does an omniscient one likewise hear sounds that are near or that are distant?”
“Gautama! An omniscient one knows and sees sound whether near or distant, all [sounds] far and close, endless [sounds].”
“For what reason, Venerable Sir, is it said: ‘An omniscient one knows and sees sound whether near or distant, all far and close, endless’?”
“Gautama! In the eastern direction, an omniscient one knows the finite and also knows the infinite. Likewise in the south, in the west, in the north, above, and below, he knows the finite and also knows the infinite.
An omniscient one knows everything; an omniscient one sees everything.
An omniscient one knows in all respects; an omniscient one sees in all respects.
An omniscient one knows at all times; an omniscient one sees at all times.
An omniscient one knows in all modes; an omniscient one sees in all modes.
Endless is the knowledge of an omniscient one; endless is the intuition of an omniscient one.
Unveiled is the knowledge of an omniscient one; unveiled is the intuition of an omniscient one. For that reason, Gautama, it is said: ‘An omniscient one knows and sees sound whether near or distant, all far and close, endless.’”