English
is abandoned, cut off, uprooted, calmed, pacified, incapable of future arising, burnt by the fire of knowledge, he is called unagitated. Because agitation is abandoned, he is unagitated; he does not stir in gain, he does not stir in loss, he does not stir in fame, he does not stir in disrepute, he does not stir in praise, he does not stir in blame, he does not stir in pleasure, he does not stir in pain, he does not stir, he does not quiver, he does not strongly quiver, he does not utterly quiver – thus stands the unagitated one. A monk should not make any swelling anywhere. 'Swelling' means seven swellings: the swelling of passion, the swelling of hatred, the swelling of delusion, the swelling of conceit, the swelling of views, the swelling of defilements, the swelling of kamma – he should not make, should not generate, should not fully generate, should not produce, should not fully produce. 'Anywhere' means anywhere, in anything, in any place, internally or externally, or both internally and externally – a monk should not make any swelling anywhere. Therefore the Blessed One said: As in the midst of the ocean, no wave is born, it stands firm; Thus stands the unagitated one, a monk should not make any swelling anywhere. 156. The one with opened eye proclaimed the Dhamma of direct experience, the dispelling of dangers; Tell us the path, good sir, the Pātimokkha or also concentration. 'The one with opened eye proclaimed' means: 'Proclaimed' means: praised, declared, taught, made known, established, opened, divided, made clear, made manifest – proclaimed. He established, opened, divided, made manifest, proclaimed. "With opened eyes" means the Blessed One has opened eyes with five eyes: With the flesh eye, too, he has opened eyes; with the divine eye, too, he has opened eyes; with the wisdom eye, too, he has opened eyes; with the Buddha eye, too, he has opened eyes; with the all-seeing eye, too, he has opened eyes. How is the Blessed One with opened eyes even with the flesh eye? In the flesh eye of the Blessed One five colors are present: a blue color, a yellow color, a red color, a black color, and a white color. The eyelashes of the Blessed One, and where the eyelashes are fixed, that is blue, very blue, pleasing, lovely to behold, like an umā flower. Beyond that, it is yellow, very yellow, gold-colored, pleasing, lovely to behold, like a kaṇikāra flower. On both sides, the eye-corners of the Blessed One are red, very red, pleasing, lovely to behold, like indagopaka insects. In the middle, it is black, very black, not rough, smooth, pleasing, lovely to behold, like a polished gem. Beyond that, it is white, very white, pure white, pleasing, lovely to behold, like a medicinal star. By that natural flesh eye, belonging to his own being, produced by his former good conduct, the Blessed One sees for a yojana all around, both by day and by night. Even when there is a fourfold darkness, or the sun has set, and it is a dark-fortnight Uposatha, and there is a dense forest, and a great dark cloud has arisen— even in such a fourfold darkness, he sees for a yojana all around. There is no wall, or door, or rampart, or mountain, or bush, or creeper that obstructs the sight of forms. If he were to make one sesame seed a sign, in a pile of sesame seeds... should throw. And that very sesame seed should he pick up. Thus pure is the Blessed One's ordinary flesh-eye. Thus the Blessed One, even with the flesh-eye, has an opened eye. How is the Blessed One, even with the divine eye, one with an opened eye? The Blessed One, with the purified divine eye, surpassing that of humans, sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate. He understands beings according to their deeds: "Indeed, these beings, venerable sirs, are endowed with misconduct of body, endowed with misconduct of speech, endowed with misconduct of mind, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views. With the breaking up of the body, after death, they have reappeared in a state of deprivation, a bad destination, a lower realm, hell. Or these beings, venerable sirs, are endowed with good conduct of body, endowed with good conduct of speech, endowed with good conduct of mind, not revilers of the Noble Ones, holding right views, undertaking actions based on right views. With the breaking up of the body, after death, they have reappeared in a good destination, a heavenly world." Thus, with the purified divine eye, surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate; he understands beings according to their deeds. And if the Blessed One wishes, he could see even one world-system, he could see even two world-systems, he could see even three world-systems, he could see even four world-systems, he could see even five world-systems, he could see even ten world-systems, he could see even twenty world-systems, he could see even thirty world-systems, he could see even forty world-systems, he could see even fifty world-systems, he could see even a hundred world-systems, he could see even a thousand small world-systems, he could see even two thousand medium world-systems, he could see even three thousand world-systems, he could see even a great thousand world-systems. Or as far as he wishes, so far he could see. Thus His divine eye is perfectly pure. Thus the Blessed One is open-eyed with the divine eye. How is the Blessed One also open-eyed with the eye of wisdom? The Blessed One is of great wisdom, of vast wisdom, of ready wisdom, of swift wisdom, of sharp wisdom, of penetrating wisdom, skilled in wisdom's analysis, whose knowledge is distinct, who has attained the analytical knowledges, who has attained the four confidences, who possesses the ten powers, a bull among men, a lion among men, a noble elephant among men, a thoroughbred among men, a leader among men, of infinite knowledge, of infinite glory, of infinite fame, rich, greatly wealthy, possessing wealth, a leader, a trainer, a persuader, an instructor, one who does not blame, an observer, an inspirer. For he, the Blessed One, is the producer of the unarisen path, the generator of the ungenerated path, the proclaimer of the unproclaimed path, the knower of the path, the understander of the path, the expert in the path. And now his disciples dwell, following the path, having come after him. For he, the Blessed One, knowing, knows; seeing, sees. He is the eye, he is knowledge, he is Dhamma, he is Brahma, the speaker, the proclaimer, the guide to the goal, the giver of the deathless, the master of Dhamma, the Tathāgata. There is nothing for that Blessed One unknown, unseen, unperceived, unverified, untouched by wisdom. All phenomena, past, future, and present, in every aspect, come into the range of the Buddha's knowledge. Whatever there is to be known, whether one's own welfare, or others' welfare, or the welfare of both, or welfare in this life, or welfare in the next life, or a shallow meaning, or a deep meaning, or a hidden meaning, or a concealed meaning, or a meaning to be led, or a meaning that has been led, or a blameless meaning, or a stainless meaning, or a pure meaning, or the ultimate meaning— all that revolves within the Buddha's knowledge. All bodily action of the Buddha, the Blessed One, follows knowledge. All verbal action... All mental action... In the past, the Buddha, the Blessed One, a... Unobstructed knowledge, In the future, in the present, unobstructed knowledge. As much as is knowable, so much is knowledge; As much as is knowledge, so much is knowable; Knowledge is bounded by the knowable, The knowable is bounded by knowledge; Beyond the knowable, knowledge does not proceed; Beyond knowledge, there is no path for the knowable. These phenomena are mutually limited. Just as of two casket lids, When properly fitted, The lower lid does not go beyond the upper, The upper lid does not go beyond the lower, They are mutually limited; Even so, of the Blessed Buddha, The knowable and knowledge are mutually limited. As much as is knowable, so much is knowledge; As much as is knowledge, so much is knowable; Knowledge is bounded by the knowable, The knowable is bounded by knowledge. Beyond the knowable, knowledge does not proceed; Beyond knowledge, there is no path for the knowable. These phenomena are mutually limited. In all phenomena, The Blessed Buddha's knowledge operates. All phenomena, for the Blessed Buddha, Are bound to his attention, Bound to his wish, Bound to his mental application, Bound to his thought-arising. In all beings, The Blessed Buddha's knowledge operates. Of all beings, the Blessed One Knows their inclinations, Knows their underlying tendencies, Knows their character, Knows their dispositions, Those with little dust, those with much dust, Those with sharp faculties, those with dull faculties, Those of good form, those of bad form, Those easy to instruct, those difficult to instruct, Capable and incapable beings, he discerns. The world with its devas, With its Māras, with its Brahmas, The populace with its ascetics and brahmins, With its devas and humans, Revolves within the Buddha's knowledge. Just as whatever fish and tortoises, Even including the great sea-monsters, Revolve within the great ocean; Even so, the world with its devas, With its Māras, with its Brahmas, The populace with its ascetics and brahmins, With its devas and humans, Revolves within the Buddha's knowledge. Just as whatever Birds, even the Garuda, son of Vinatā, circle in the sky's domain. Just so, those who are like Sāriputta in wisdom, they circle in the domain of the Buddha's knowledge. The Buddha's knowledge pervades and surpasses the wisdom of gods and humans. And those learned nobles, learned brahmins, learned householders, learned ascetics, who are skillful, who have refuted others' doctrines,