Viyahapannatti 8.2.391

8.2.391

kativihe ṇaṃ bhaṃte! nāṇe pannatte?
goyamā! paṃcavihe nāṇe pannatte, taṃ jahā–ābhinibohiyanāṇe, suyanāṇe, ohināṇe, manapajjavanāṇe, kevalanāṇe|
se kiṃ taṃ ābhinibohiyanāṇe?
ābhinibohiyanāṇe cauvvihe pannatte, taṃ jahā–oggaho, īhā, avāo, dhāraṇā| evaṃ jahā rāyappaseṇaijje nāṇāṇaṃ bhedo taheva iha bhāṇiyavvo jāva settaṃ kevalanāṇe|
annāṇe ṇaṃ bhaṃte! kativihe pannatte?
goyamā! tivihe pannatte, taṃ jahā–maiannāṇe, suyaannāṇe, vibhaṃganāṇe|
se kiṃ taṃ maiannāṇe?
maiannāṇe cauvvihe pannatte, taṃ jahā–oggaho, īhā, avāo, dhāraṇā|
se kiṃ taṃ oggahe?
oggahe duvihe pannatte, taṃ jahā–atthoggahe ya vaṃjaṇoggahe ya| evaṃ jaheva ābhinibohiyanāṇaṃ taheva, navaraṃ–egaṭṭhiyavajjaṃ jāva noiṃdiyadhāraṇā| settaṃ dhāraṇā, settaṃ maiannāṇe|
se kiṃ taṃ suyaannāṇe?
suyaannāṇe–jaṃ imaṃ annāṇiehiṃ micchādiṭṭhiehiṃ sacchaṃdabuddhi-mai-viggapiyaṃ, taṃ jahā–bhārahaṃ, rāmāyaṇaṃ jahā naṃdīe jāva cattāri vedā saṃgovaṃgā| settaṃ suyaannāṇe|
se kiṃ taṃ vibhaṃganāṇe?
vibhaṃganāṇe anegavihe pannatte, taṃ jahā–gāmasaṃṭhie, nagarasaṃṭhie, jāva sannivesasaṃṭhie, dīvasaṃṭhie, samuddasaṃṭhie, vāsasaṃṭhie, vāsaharasaṃṭhie, pavvayasaṃṭhie, rukkhasaṃṭhie, thūbhasaṃṭhie, hayasaṃṭhie, gayasaṃṭhie, narasaṃṭhie, kinnarasaṃṭhie, kiṃpurisasaṃṭhie, mahoragasaṃ-ṭhie, gaṃdhavvasaṃṭhie, usabhasaṃṭhie, pasusaṃṭhie, pasayasaṃṭhie, vihagasaṃṭhie, vānarasaṃṭhie–nāṇāsaṃṭhāṇasaṃṭhie pannatte|
jīvā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī?
goyamā! jīvā nāṇī vi, annāṇī vi|
je nāṇī te atthegatiyā dunnāṇī, atthegatiyā tinnāṇī, atthegatiyā caunāṇī, atthegatiyā eganāṇī| je dunnāṇī te ābhinibohiyanāṇī suyanāṇī ya| je tinnāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, ahavā ābhinibohiyanāṇī, suya nāṇī, manapajjavanāṇī| je caunāṇī te ābhinibohiyanāṇī, suyanāṇī, ohināṇī, manapajjavanāṇī| je eganāṇī te niyamā kevalanāṇī|
je annāṇī te atthegatiyā duannāṇī, atthegatiyā tiannāṇī| je duannāṇī te maiannāṇī suyaannāṇī ya| je tiannāṇī te maiannāṇī, suyaannāṇī, vibhaṃganāṇī|
neraiyā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī?
goyamā! nāṇī vi, annāṇī vi|
je nāṇī te niyamā tinnāṇī, taṃ tahā–ābhinibohiyanāṇī, suyanāṇī, ohināṇī| je annāṇī te atthegatiyā duannāṇī atthegatiyā tiannāṇī| evaṃ tinni annāṇāṇi bhayaṇāe|
asurakumārā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī?
jaheva neraiyā taheva, tinni nāṇāṇi niyamā, tiṇṇi annāṇāṇi bhayaṇāe| evaṃ jāva thaṇiyakumārā|
puḍhavikkāiyā ṇaṃ bhaṃte! kiṃ nāṇī? annāṇī?
goyamā! no nāṇī, annāṇī| je annāṇī te niyamā duannāṇī-maiannāṇī suyaannāṇī ya| evaṃ jāva vaṇassaikāiyā
beiṃdiyāṇaṃ pucchā|
goyamā! nāṇī vi annāṇī vi|
je nāṇī te niyamā dunnāṇī, taṃ jahā–ābhinibohiyanāṇī suyanāṇī ya| je annāṇī te niyamā duannāṇī, taṃ jahā–maiannāṇī suyaannāṇī ya| evaṃ teiṃdiya-cauriṃdiyā vi|
paṃciṃdiyatirikkhajoṇiyāṇaṃ pucchā|
goyamā! nāṇī vi, annāṇī vi|
je nāṇī te atthegatiyā dunnāṇī, atthegatiyā tinnāṇī|
je annāṇī te atthegatiyā duannāṇī, atthegatiyā tiannāṇī| evaṃ tinni nāṇāṇi, tinni annāṇāṇi bhayaṇāe| manussā jahā jīvā, taheva paṃca nāṇāṇi, tinni annāṇāṇi bhayaṇāe| vāṇamaṃtarā jahā neraiyā| joisiya-vemāṇiyāṇaṃ tinni nāṇāṇi, tinni annāṇāṇi niyamā|
siddhāṇaṃ bhaṃte! pucchā|
goyamā! nāṇī, no annāṇī; niyamā eganāṇī–kevalanāṇī|

“Venerable Sir, how many kinds of knowledge are stated?”
“Gautama, five kinds of knowledge are stated, namely: sensory knowledge (ābhinibodhikanāṇa), scriptural knowledge (śrutanāṇa), clairvoyant knowledge (avadhināṇa), telepathic knowledge (manaḥparyāyanāṇa), and omniscience (kevalanāṇa).”
“Now what, [Venerable Sir], is sensory knowledge?”
“Sensory knowledge is stated to be of four kinds, namely: sensation (avagraha), speculation (īhā), judgment (avāpa), and retention (dhāraṇā). Thus, as the divisions of knowledges are [given] in the Rājapraśnīya, so indeed it should be stated here, up to: this is omniscience.”
“Venerable Sir, how many kinds of non-knowledge (ajñāna) are stated?”
“Gautama, it is stated to be of three kinds, namely: sensory non-knowledge (matiajñāna), scriptural non-knowledge (śrutājñāna), and fallacious clairvoyance (vibhaṅgajñāna).”
“Now what, [Venerable Sir], is sensory non-knowledge?”
“Sensory non-knowledge is stated to be of four kinds, namely: sensation, speculation, judgment, and retention.”
“Now what, [Venerable Sir], is sensation?”
“Sensation is stated to be of two kinds, namely: object-sensation (arthāvagraha) and contact-sensation (vyañjanāvagraha). In this way, just as for sensory knowledge, so indeed [here], with the exception of synonyms, up to quasi-sensory retention. This is retention; this is sensory non-knowledge.”
“Now what, [Venerable Sir], is scriptural non-knowledge?”
“Scriptural non-knowledge is that which has been expounded by ignorant persons of wrong belief out of willful intellect and thought, such as: the Bhārata, the Rāmāyaṇa, as in the Nandī, up to the four Vedas with their auxiliary and secondary branches. This is scriptural non-knowledge.”
“Now what, [Venerable Sir], is fallacious clairvoyance?”
“Fallacious clairvoyance is stated to be of many kinds, namely: shaped like a village, shaped like a city, up to shaped like a settlement, shaped like an island, shaped like an ocean, shaped like a continent (varṣa), shaped like a boundary mountain, shaped like a mountain, shaped like a tree, shaped like a stūpa, shaped like a horse, shaped like an elephant, shaped like a human, shaped like a kinnara, shaped like a kimpuruṣa, shaped like a mahoraga, shaped like a gandharva, shaped like a bull, shaped like a beast, shaped like a wild animal, shaped like a bird, shaped like a monkey—it is stated to be shaped in various shapes.”
“Venerable Sir, are souls knowledgeable or non-knowledgeable?”
“Gautama, souls are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, in some cases endowed with three knowledges, in some cases endowed with four knowledges, and in some cases endowed with one knowledge. Those who have two knowledges have sensory knowledge and scriptural knowledge. Those who have three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge, or sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who have four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. Those who have one knowledge necessarily have omniscience.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Those who have two non-knowledges have sensory non-knowledge and scriptural non-knowledge. Those who have three non-knowledges have sensory non-knowledge, scriptural non-knowledge, and fallacious clairvoyance.”
“Venerable Sir, are inhabitants of hell knowledgeable or non-knowledgeable?”
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have three knowledges, namely: sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus the three non-knowledges are disjunctive.”
“Venerable Sir, are the Asurakumāras knowledgeable or non-knowledgeable?”
“Just like the inhabitants of hell, so indeed: three knowledges are necessary, and three non-knowledges are disjunctive. In this way, up to the Stanitakumāras.”
“Venerable Sir, are earth-bodied beings knowledgeable or non-knowledgeable?”
“Gautama, they are not knowledgeable; they are non-knowledgeable. Those who are non-knowledgeable necessarily have two non-knowledges: sensory non-knowledge and scriptural non-knowledge. In this way, up to plant-bodied beings.”
[There is] the question regarding two-sensed beings.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have two knowledges, namely: sensory knowledge and scriptural knowledge. Those who are non-knowledgeable necessarily have two non-knowledges, namely: sensory non-knowledge and scriptural non-knowledge. In this way also the three-sensed and four-sensed beings.”
[There is] the question regarding five-sensed animals.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, and in some cases endowed with three knowledges.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus three knowledges and three non-knowledges are disjunctive. Humans are like souls in general: likewise five knowledges and three non-knowledges are disjunctive. Vyantara gods are like the inhabitants of hell. For Jyotiṣka and Vaimānika gods, three knowledges and three non-knowledges are [each] necessary.”
“Venerable Sir, [there is] the question regarding liberated souls.”
“Gautama, they are knowledgeable, not non-knowledgeable; they necessarily have one knowledge—omniscience.”