2. The Question on Omniscience

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Supernatural Powers Chapter

“Venerable Nāgasena, was the Buddha omniscient?” “Yes, your majesty, the Blessed One was omniscient, but the knowledge and vision of the Blessed One was not continuously and constantly present. The omniscient knowledge of the Blessed One was connected with adverting; having adverted, he knew whatever he wished to.” “Well then, Venerable Nāgasena, the Buddha was not omniscient, if his omniscient knowledge was due to searching.” “If there were a hundred cartloads of rice grain, your majesty, and each cartload had seven and a half standard grain measures, plus two barrels full, could anyone who put their mind to it compute the number of lakhs of rice grains in just a single finger-snap?

Here these seven types of minds occur. Those people, your majesty, who have lust, anger, delusion, and defilements, and whose body, virtue, mind, and wisdom are undeveloped—for them that mentality arises heavily and operates slowly. Why is that? Because of the undeveloped state of the mind. Just as, your majesty, when a bamboo stalk that is spread out, wide, stretched out, tangled and intertwined, matted with branches and twigs, is being dragged along, its movement is heavy and slow. Why is that? Because of the tangled and intertwined state of the branches. In the same way, your majesty, those who have lust, anger, delusion, and defilements, and whose body, virtue, mind, and wisdom are undeveloped—for them that mind arises heavily and operates slowly. Why is that? Because of being tangled and intertwined by defilements. This is the first type of mind.

Here this is the second type of mind distinguished: Those, your majesty, who are stream-enterers, who have closed the door to the lower realms, who have attained right view, who have understood the Teacher’s instruction—for them that mind arises buoyantly and operates buoyantly in three (lower) stages. In the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the three (lower) stages, and because of the non-abandonment of defilements in those higher. Just as, your majesty, when a bamboo stalk that is purified of three nodes and joints but above is matted with branches and twigs is being dragged along, up to the three nodes it moves buoyantly, but above that it is obstructed. Why is that? Because of purity below and because of being matted with branches and twigs above. In the same way, your majesty, those who are stream-enterers, who have closed the door to the lower realms, who have attained right view, who have understood the Teacher’s instruction—for them that mind arises buoyantly and operates buoyantly in three places, but in the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the three (lower) stages and because of the non-abandonment of defilements in the higher. This is the second type of mind.

Here this is the third type of mind distinguished: Those, your majesty, who are once-returners, whose lust, anger, and delusion have become attenuated—for them that mind arises buoyantly and operates buoyantly in five places. In the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the five places and because of the non-abandonment of defilements above. Just as, your majesty, when a bamboo stalk that is spread out, wide, stretched out, tangled and intertwined, matted with branches and twigs, is being dragged along, its movement is heavy and slow. Why is that? Because of purity below and because of being matted with branches and twigs above. In the same way, your majesty, those who are once-returners, whose lust, anger, and delusion have become attenuated—for them that mind arises buoyantly and operates buoyantly in five places, but in the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the five places and because of the non-abandonment of defilements above. This is the third type of mind.

Here this is the fourth type of mind distinguished: Those, your majesty, who are non-returners, who have abandoned the five lower fetters—for them that mind arises buoyantly and operates buoyantly in ten places. In the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the ten places and because of the non-abandonment of defilements above. Just as, your majesty, when a bamboo stalk that is purified of ten nodes and joints but above is matted with branches and twigs is being dragged along, up to the ten nodes it moves buoyantly, but above that it is obstructed. Why is that? Because of purity below and because of being matted with branches and twigs above. In the same way, your majesty, those who are non-returners, who have abandoned the five lower fetters—for them that mind arises buoyantly and operates buoyantly in ten places, but in the higher planes it arises heavily and operates slowly. Why is that? Because of the purity of the mind in the ten places and because of the non-abandonment of defilements above. This is the fourth type of mind.

Here this is the fifth type of mind distinguished: Those, your majesty, who are arahants, whose mental influxes are destroyed, who have washed away impurities, who have cast out defilements, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own goal, who have completely destroyed the fetters of existence, who have attained the analytical knowledges, who are purified in the planes of the disciple—for them that mind arises buoyantly and operates buoyantly in the disciple’s domains. In the planes of a paccekabuddha (one enlightened by and for himself) it arises heavily and operates slowly. Why is that? Because of purity in the disciple’s domains and because of non-purity in the paccekabuddha’s domains. Just as, your majesty, when a bamboo stalk that is purified of all nodes and joints is being dragged along, its movement is buoyant and not slow. Why is that? Because of being purified of all nodes and joints, because of the non-grasping of the bamboo. In the same way, your majesty, those who are arahants, whose mental influxes are destroyed, who have washed away impurities, who have cast out defilements, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own goal, who have completely destroyed the fetters of existence, who have attained the analytical knowledges, who are purified in the planes of the disciple—for them that mind arises buoyantly and operates buoyantly in the disciple’s domains, but in the paccekabuddha’s planes it arises heavily and operates slowly. Why is that? Because of purity in the disciple’s domain and because of non-purity in the domains of a paccekabuddha. This is the fifth type of mind.

Here this is the sixth type of mind distinguished: Those, your majesty, who are paccekabuddhas—self-awakened, without a teacher, solitary wanderers, like a rhinoceros horn, with purified and spotless minds in their own domain—for them that mind arises buoyantly and operates buoyantly in their own domain. In the planes of the omniscient Buddha it arises heavily and operates slowly. Why is that? Because of purity in their own domain and because of the vastness of the domain of the omniscient Buddha. Just as, your majesty, a man might cross his own small river-domain by night or by day, whenever he wishes, without fear—but then, seeing from afar the great ocean, deep, wide, bottomless, shoreless, he would be afraid, would hesitate, would not be able to enter it. Why is that? Because of having crossed his own domain, and because of the vastness of the great ocean. In the same way, your majesty, those who are paccekabuddhas—self-awakened, without a teacher, solitary wanderers, like a rhinoceros horn, with purified and spotless minds in their own domain—for them that mind arises buoyantly and operates buoyantly in their own domain, but in the planes of the omniscient Buddha it arises heavily and operates slowly. Why is that? Because of purity in their own domain and because of the vastness of the domain of the omniscient Buddha. This is the sixth type of mind.

Here this is the seventh type of mind distinguished: Those, your majesty, who are perfectly enlightened Buddhas, omniscient, possessors of the ten powers, confident with the four kinds of self-confidence, endowed with the eighteen Buddha-qualities, infinite victors, with unobstructed knowledge—for them that mind arises buoyantly and operates buoyantly everywhere. Why is that? Because of purity everywhere. Does an arrow, your majesty, that is well-washed, spotless, smooth, with a fine edge, straight, not bent, not crooked, mounted on a strong bow, shot with force at fine linen or fine cotton or fine wool-cloth—does it experience hesitation or sticking?” “Certainly not, venerable sir.” “Why is that? Because of the fineness of the cloths, because of the well-washed state of the arrow, and because of the force of the shot. In the same way, your majesty, those who are perfectly enlightened Buddhas, omniscient, possessors of the ten powers, confident with the four kinds of self-confidence, endowed with the eighteen Buddha-qualities, infinite victors, with unobstructed knowledge—for them that mind arises buoyantly and operates buoyantly everywhere. Why is that? Because of purity everywhere. This is the seventh type of mind.

There, your majesty, that mind of the omniscient Buddhas, having surpassed the computation of even the six (types of) minds, is utterly pure and buoyant with innumerable qualities. And since the mind of the Blessed One is pure and buoyant, therefore, your majesty, the Blessed One displays the twin miracle. Concerning the twin miracle, your majesty, it should be understood that the minds of the Buddhas, the Blessed Ones, change so buoyantly—it is not possible to state a further reason there. And those miracles too, your majesty, taking the mind of the omniscient Buddhas as their basis, do not come to counting, reckoning, calculation, or even a fraction (in comparison). The omniscient knowledge of the Blessed One, your majesty, features adverting; having adverted, he knows whatever he wishes.

Just as, your majesty, a man might place in the opposite hand whatever is held in one hand, utter speech with open mouth, swallow food that is in his mouth, open his eyes that were closed, or close his eyes that were open, extend an arm that is bent, or bend an arm that is extended—this takes much longer, your majesty; the omniscient knowledge of the Blessed One is more buoyant, the adverting is more buoyant. Having adverted, he knows whatever he wishes. The Buddhas, the Blessed Ones, are not to be called ‘not omniscient’ merely because of the brief moment of adverting.”

“Adverting too, Venerable Nāgasena, should be considered as searching. Come now, convince me on this matter with a reason.” “Suppose, your majesty, a man who is wealthy, extremely rich, of great possessions, with abundant gold and silver, with abundant property and requisites, with abundant treasures and grain—he has rice, barley, paddy, sesame, beans, lentils, all kinds of beans, as well as ghee, oil, fresh butter, milk, curds, honey, molasses, and sugar stored away in granaries, baskets, pots, boxes, and storerooms. And suppose a guest were to come to that man, worthy of a meal, desiring a meal, but whatever cooked food was in his house happened to be finished. He would take rice from the pot and cook a meal. Would that man, your majesty, on account of that brief delay for the meal, be called poor or destitute?” “Certainly not, venerable sir. Even in the house of a wheel-turning monarch, venerable sir, there is a delay for a meal at the wrong time—how much more so in that of a householder.” “In the same way, your majesty, the omniscient knowledge of the Tathāgata has only a brief moment of adverting; having adverted, he knows whatever he wishes.

Or suppose, your majesty, there were a tree laden with fruit, bent down, bowed down, filled with a mass of fruit, but not a single fruit had yet fallen from it. Would that tree, your majesty, on account of that brief delay of a falling fruit, be called fruitless?” “Certainly not, venerable sir. Those tree-fruits are connected with falling; when they fall, one obtains whatever one wishes.” “In the same way, your majesty, the omniscient knowledge of the Tathāgata is connected with adverting; having adverted, he knows whatever he wishes.”

“Venerable Nāgasena, does the Buddha know whatever he wishes by adverting again and again?” “Yes, your majesty, the Blessed One knows whatever he wishes by adverting again and again.

Just as, your majesty, when the wheel-turning monarch remembers the jewel of the wheel, thinking ‘May the jewel of the wheel come to me’—when remembered, the jewel of the wheel comes; in the same way, your majesty, the Tathāgata knows whatever he wishes by adverting again and again.” “Strong is your reasoning, Venerable Nāgasena! The Buddha is omniscient. We accept that the Buddha is omniscient.”

The Question on Omniscience of the Buddha second

Iddhibalavagga

2 Sabbaññubhāvapañha

“Bhante nāgasena, buddho sabbaññū”ti? “Āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ, āvajjanapaṭibaddhaṁ bhagavato sabbaññutañāṇaṁ, āvajjitvā yadicchakaṁ jānātī”ti. “Tena hi, bhante nāgasena, buddho asabbaññūti. Yadi tassa pariyesanāya sabbaññutañāṇaṁ hotī”ti. “Vāhasataṁ kho, mahārāja, vīhīnaṁ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṁ ṭhapīyamānā parikkhayaṁ pariyādānaṁ gaccheyyuṁ?

Tatrime sattavidhā cittā pavattanti— ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Abhāvitattā cittassa. Yathā, mahārāja, vaṁsanāḷassa vitatassa visālassa vitthiṇṇassa saṁsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṁ hoti āgamanaṁ dandhaṁ. Kiṁ kāraṇā? Saṁsibbitavisibbitattā sākhānaṁ. Evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ cittaṁ garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Saṁsibbitavisibbitattā kilesehi, idaṁ paṭhamaṁ cittaṁ.

Tatridaṁ dutiyaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati. Uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṁ taṁ cittaṁ tīsu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ dutiyaṁ cittaṁ.

Tatridaṁ tatiyaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te sakadāgāmino, yesaṁ rāgadosamohā tanubhūtā, tesaṁ taṁ cittaṁ pañcasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ tatiyaṁ cittaṁ.

Tatridaṁ catutthaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā. Yathā, mahārāja, vaṁsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṁ tāva lahukaṁ eti, tato upari thaddhaṁ. Kiṁ kāraṇā? Heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. Evameva kho, mahārāja, ye te anāgāmino, yesaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, tesaṁ taṁ cittaṁ dasasu ṭhānesu lahukaṁ uppajjati lahukaṁ pavattati, uparibhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṁ appahīnattā, idaṁ catutthaṁ cittaṁ.

Tatridaṁ pañcamaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye. Yathā, mahārāja, vaṁsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṁ hoti āgamanaṁ adandhaṁ. Kiṁ kāraṇā? Sabbapabbagaṇṭhiparisuddhattā agahanattā vaṁsassa. Evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṁ taṁ cittaṁ sāvakavisaye lahukaṁ uppajjati lahukaṁ pavattati, paccekabuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṁ pañcamaṁ cittaṁ.

Tatridaṁ chaṭṭhaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa. Yathā, mahārāja, puriso sakavisayaṁ parittaṁ nadiṁ rattimpi divāpi yadicchakaṁ acchambhito otareyya, atha parato mahāsamuddaṁ gambhīraṁ vitthataṁ agādhamapāraṁ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṁ. Kiṁ kāraṇā? Tiṇṇattā sakavisayassa, mahantattā ca mahāsamuddassa. Evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṁ taṁ cittaṁ sakavisaye lahukaṁ uppajjati lahukaṁ pavattati, sabbaññubuddhabhūmīsu garukaṁ uppajjati dandhaṁ pavattati. Kiṁ kāraṇā? Parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṁ chaṭṭhaṁ cittaṁ.

Tatridaṁ sattamaṁ cittaṁ vibhattamāpajjati— ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā. Api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṁ vā lagganaṁ vā hotī”ti? “Na hi, bhante”. “Kiṁ kāraṇā? Sukhumattā vatthānaṁ sudhotattā nārācassa nipātassa ca balavattāti; evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṁ taṁ cittaṁ sabbattha lahukaṁ uppajjati lahukaṁ pavattati. Kiṁ kāraṇā? Sabbattha parisuddhattā, idaṁ sattamaṁ cittaṁ.

Tatra, mahārāja, yadidaṁ sabbaññubuddhānaṁ cittaṁ, taṁ channampi cittānaṁ gaṇanaṁ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca. Yasmā ca bhagavato cittaṁ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṁ dasseti. Yamakapāṭihīre, mahārāja, ñātabbaṁ buddhānaṁ bhagavantānaṁ cittaṁ evaṁ lahuparivattanti, na tattha sakkā uttariṁ kāraṇaṁ vattuṁ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṁ cittaṁ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṁ, mahārāja, bhagavato sabbaññutañāṇaṁ, āvajjetvā yadicchakaṁ jānāti.

Yathā, mahārāja, puriso hatthe ṭhapitaṁ yaṁ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṁ nicchāreyya, mukhagataṁ bhojanaṁ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya, cirataraṁ etaṁ, mahārāja, lahutaraṁ bhagavato sabbaññutañāṇaṁ, lahutaraṁ āvajjanaṁ, āvajjetvā yadicchakaṁ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī”ti.

“Āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṁ, iṅgha maṁ tattha kāraṇena saññāpehī”ti. “Yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṁ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṁ randhaṁ bhojanaṁ, taṁ pariniṭṭhitaṁ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṁ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā”ti? “Na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṁ hoti, kiṁ pana gahapatikassā”ti? “Evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānāti.

Yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṁ phalaṁ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā”ti? “Na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṁ labhatī”ti. “Evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṁ sabbaññutañāṇaṁ āvajjetvā yadicchakaṁ jānātī”ti.

“Bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṁ jānātī”ti? “Āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṁ jānātīti.

Yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṁ sarati ‘upetu me cakkaratanan’ti, sarite cakkaratanaṁ upeti; evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṁ jānātī”ti. “Daḷhaṁ, bhante nāgasena, kāraṇaṁ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū”ti.

Buddhasabbaññubhāvapañho dutiyo.