Viyahapannatti 8.2.395

8.2.395

ābhinibohiyanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvadavvāiṃ jāṇai-pāsai|
khettao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvaṃ khettaṃ jāṇai-pāsai|
kālao ṇaṃ ābhinibohiyanāṇī āesenaṃ savvaṃ kālaṃ jāṇai-pāsai|
bhāvao ṇaṃ ābhinibohiyanāṇī āesenaṃ savve bhāve jāṇai-pāsai|
suyanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ suyanāṇī uvautte savvadavvāiṃ jāṇai-pāsai|
khettao ṇaṃ suyanāṇī uvautte savvakhettaṃ jāṇai-pāsai|
kālao ṇaṃ suyanāṇī uvautte savvakālaṃ jāṇai-pāsai|
bhāvao ṇaṃ suyanāṇī uvautte savvabhāve jāṇai-pāsai|
ohināṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ ohināṇī jahanneṇaṃ anaṃtāiṃ rūvidavvāiṃ jāṇai-pāsai| ukkoseṇaṃ savvāiṃ rūvidavvāiṃ jāṇai-pāsai|
khettao ṇaṃ ohināṇī jahanneṇaṃ asaṃkhejjaibhāgaṃ jāṇai-pāsai|
ukkoseṇaṃ asaṃkhejjāiṃ aloge loyamettāiṃ khaṃḍāiṃ jāṇai-pāsai|
kālao ṇaṃ ohināṇī jahanneṇaṃ āvaliyāe asaṃkhejjaibhāgaṃ jāṇai-pāsai|
ukkoseṇaṃ asaṃkhejjāo osappiṇīo ussappiṇīo aīyamaṇāgayaṃ ca kālaṃ jāṇai-pāsai|
bhāvao ṇaṃ ohināṇī jahanneṇaṃ anaṃte bhāve jāṇai-pāsai| ukkoseṇa vi anaṃte bhāve jāṇai-pāsai, savvabhāvāṇamaṇaṃtabhāgaṃ jāṇai-pāsai|
manapajjavanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ ujjumatī anaṃte anaṃtapadesie khaṃdhe jāṇai-pāsai| te ceva viulamaī abbhahiyatarāe viulatarāe visuddhatarāe vitimiratarāe jāṇai-pāsai|
khettao ṇaṃ ujjumaī ahe jāva imīse rayaṇappabhāe puḍhavīe uvarimaheṭṭhille khaḍḍāgapayare, uḍḍhaṃ jāva joisassa uvarimatale, tiriyaṃ jāva aṃtomanussakhette aḍḍhāijjesu dīvasamuddesu pannarasasu kammabhūmīsu tīsāe akammabhūmīsu chappaṇṇae aṃtaradīvagesu saṇṇīṇaṃ paṃciṃdiyāṇaṃ pajjattayāṇaṃ manogae bhāve jāṇai-pāsai|
taṃ ceva viulamaī aḍḍhāijjehimaṃgulehiṃ abbhahiyataraṃ viulataraṃ visuddhataraṃ vitimirataraṃ khettaṃ jāṇai-pāsai|
kālao ṇaṃ ujjumaī jahanneṇaṃ paliovamassa, asaṃkhijjayabhāgaṃ, uvakoseṇa vi paliovamassa asaṃkhijjayabhāgaṃ atīyamanāgayaṃ vā kālaṃ jāṇai-pāsai|
taṃ ceva viulamaī abbhahiyatarāgaṃ viulatarāgaṃ visuddhatarāgaṃ vitimiratarāgaṃ jāṇai pāsai|
bhāvao ṇaṃ ujjumaī anaṃte bhāve jāṇai-pāsai, savvabhāvāṇaṃ anaṃtabhāgaṃ jāṇai-pāsai|
taṃ ceva viulamaī abbhahiyatarāgaṃ viulatarāgaṃ visuddhatarāgaṃ vitimiratarāgaṃ jāṇai-pāsai|
kevalanāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ kevalanāṇī savvadavvāiṃ jāṇai-pāsai|
khettao ṇaṃ kevalanāṇī savvaṃ khettaṃ jāṇai-pāsai|
kālao ṇaṃ kevalanāṇī savvaṃ kālaṃ jāṇai-pāsai|
bhāvao ṇaṃ kevalanāṇī savve bhāve jāṇai-pāsai|
maiannāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khetao, kālao, bhāvao|
davvao ṇaṃ maiannāṇī maiannāṇaparigayāiṃ davvāiṃ jāṇai-pāsai|
khettao ṇaṃ maiannāṇī maiannāṇaparigayaṃ khettaṃ jāṇai-pāsai|
kālao ṇaṃ maiannāṇī maiannāṇaparigayaṃ kālaṃ jāṇai-pāsai|
bhāvao ṇaṃ maiannāṇī maiannāṇaparigae bhāve jāṇai-pāsai|
suyaannāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ suyaannāṇī suyaannāṇaparigayāiṃ davvāiṃ āghavei, pannavei, parūvei|
khettao ṇaṃ suyaannāṇī suyaannāṇaparigayaṃ khettaṃ āghavei, pannavei, parūvei|
kālao ṇaṃ suyaannāṇī suyaannāṇaparigayaṃ kālaṃ āghavei, pannavei, parūvei|
bhāvao ṇaṃ suyaannāṇī suyaannāṇaparigae bhāve āghavei, pannavei, parūvei|
vibhaṃganāṇassa ṇaṃ bhaṃte! kevatie visae pannatte?
goyamā! se samāsao cauvvihe pannatte, taṃ jahā–davvao, khettao, kālao, bhāvao|
davvao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayāiṃ davvāiṃ jāṇai-pāsai|
khettao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayaṃ khettaṃ jāṇai-pāsai|
kālao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigayaṃ kālaṃ jāṇai-pāsai|
bhāvao ṇaṃ vibhaṃganāṇī vibhaṃganāṇaparigae bhāve jāṇai-pāsai|

"Venerable Sir! How extensive is the scope of sensory knowledge (ābhinibodhikanāṇa) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of sensory knowledge knows and sees all substances indirectly.
In terms of space, the possessor of sensory knowledge knows and sees all space indirectly.
In terms of time, the possessor of sensory knowledge knows and sees all time indirectly.
In terms of state, the possessor of sensory knowledge knows and sees all states indirectly.

"Venerable Sir! How extensive is the scope of scriptural knowledge (śrutajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of scriptural knowledge, when attentively engaged, knows and sees all substances.
In terms of space, the possessor of scriptural knowledge, when attentively engaged, knows and sees all space.
In terms of time, the possessor of scriptural knowledge, when attentively engaged, knows and sees all time.
In terms of state, the possessor of scriptural knowledge, when attentively engaged, knows and sees all states.

"Venerable Sir! How extensive is the scope of clairvoyant knowledge (avadhijñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite material substances; at maximum, knows and sees all material substances.
In terms of space, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part [of an aṅgula]; at maximum, knows and sees innumerable sections in the non-cosmos (aloka) measuring the size of the cosmos (loka).
In terms of time, the possessor of clairvoyant knowledge, at minimum, knows and sees an innumerableth part of an āvalikā; at maximum, knows and sees innumerable descending half-cycles (avasarpiṇī) and ascending half-cycles (utsarpiṇī) of past and future time.
In terms of state, the possessor of clairvoyant knowledge, at minimum, knows and sees infinite states; at maximum, also knows and sees infinite states, [yet] knows and sees an infinite part of all states.

"Venerable Sir! How extensive is the scope of mind-reading knowledge (manaḥparyāyajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, one with simple mind-reading knowledge (ṛjumati) knows and sees infinite aggregates having infinite space-points; the one with complex mind-reading knowledge (vipulamati) knows and sees those very same [aggregates] in a manner that is still more extensive, broader, purer, and clearer.
In terms of space, one with simple mind-reading knowledge knows and sees the mental states of sentient, fully-developed five-sensed beings downwards as far as the uppermost lowest cavernous layer of this Ratnaprabhā earth, upwards as far as the upper surface of the Jyotiṣka [realm], and horizontally within the realm of human beings (manuṣyakṣetra) across the two and a half continents and oceans, across the fifteen lands of karmic action (karmabhūmi), the thirty lands of non-karmic action (akarmabhūmi), and the fifty-six intermediate islands;
and one with complex mind-reading knowledge knows and sees space exceeding that by two and a half aṅgulas, in a manner that is broader, purer, and clearer.
In terms of time, one with simple mind-reading knowledge, at minimum, knows and sees an innumerableth part of a palyopama; at maximum, also knows and sees an innumerableth part of a palyopama of past or future time;
and one with complex mind-reading knowledge knows and sees that very same [time] in a manner that is still more extensive, broader, purer, and clearer.
In terms of state, one with simple mind-reading knowledge knows and sees infinite states, [yet] knows and sees an infinite part of all states;
and one with complex mind-reading knowledge knows and sees that very same [state] in a manner that is still more extensive, broader, purer, and clearer.

"Venerable Sir! How extensive is the scope of omniscience (kevalajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the omniscient one knows and sees all substances.
In terms of space, the omniscient one knows and sees all space.
In terms of time, the omniscient one knows and sees all time.
In terms of state, the omniscient one knows and sees all states.

"Venerable Sir! How extensive is the scope of sensory nescience (matyajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of sensory nescience knows and sees substances encompassed by sensory nescience.
In terms of space, the possessor of sensory nescience knows and sees space encompassed by sensory nescience.
In terms of time, the possessor of sensory nescience knows and sees time encompassed by sensory nescience.
In terms of state, the possessor of sensory nescience knows and sees states encompassed by sensory nescience.

"Venerable Sir! How extensive is the scope of scriptural nescience (śrutājñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of scriptural nescience expounds, explains, and establishes substances encompassed by scriptural nescience.
In terms of space, the possessor of scriptural nescience expounds, explains, and establishes space encompassed by scriptural nescience.
In terms of time, the possessor of scriptural nescience expounds, explains, and establishes time encompassed by scriptural nescience.
In terms of state, the possessor of scriptural nescience expounds, explains, and establishes states encompassed by scriptural nescience.

"Venerable Sir! How extensive is the scope of erroneous clairvoyance (vibhaṅgajñāna) declared to be?"
"Gautama! In brief, it is declared to be fourfold, that is to say: in terms of substance, in terms of space, in terms of time, and in terms of state.
In terms of substance, the possessor of erroneous clairvoyance knows and sees substances encompassed by erroneous clairvoyance.
In terms of space, the possessor of erroneous clairvoyance knows and sees space encompassed by erroneous clairvoyance.
In terms of time, the possessor of erroneous clairvoyance knows and sees time encompassed by erroneous clairvoyance.
In terms of state, the possessor of erroneous clairvoyance knows and sees states encompassed by erroneous clairvoyance."