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who have vomited 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, whose fetters of existence are exhausted, who have attained analytical knowledge, who are purified in the sphere of disciples, their mind arises lightly and proceeds lightly in the sphere of disciples; in the planes of Paccekabuddhas it arises heavily and proceeds slowly. For what reason? Because it is purified in the sphere of disciples, and not purified in the sphere of Paccekabuddhas. Just as, great king, when a bamboo shoot is pulled, purified of all knots, its coming is light and not slow. For what reason? Because it is purified of all knots, and the bamboo is not entangled. Even so, great king, those Arahants, whose taints are destroyed, whose defilements are washed away, who have vomited 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, whose fetters of existence are exhausted, who have attained analytical knowledge, who are purified in the sphere of disciples, their mind arises lightly it proceeds lightly. In Paccekabuddha realms, it arises heavily, it proceeds slowly. For what reason? Because of its purity in the disciple's domain, because of its impurity in the Paccekabuddha's domain. This is the fifth mind. Now, this sixth mind becomes differentiated – those, O great king, Paccekabuddhas, self-born, without a teacher, solitary wanderers, like a rhinoceros horn, with pure, stainless minds in their own domain, for them, that mind arises lightly, proceeds lightly in their own domain. In the realms of Omniscient Buddhas, it arises heavily, it proceeds slowly. For what reason? Because of its purity in its own domain, and the vastness of the Omniscient Buddha's domain. Just as, O great king, a man in his own domain, a small river, would cross it fearlessly, day or night, as he wishes. But seeing beyond that a great ocean, deep, vast, unfathomable, boundless, he would be afraid, he would hesitate, he would not dare to cross. For what reason? Because he is familiar with his own domain, and because of the vastness of the great ocean. Even so, O great king, those Paccekabuddhas, self-born, without a teacher, solitary wanderers, like a rhinoceros horn, with pure, stainless minds in their own domain, for them, that mind arises lightly, proceeds lightly in their own domain. In the realms of Omniscient Buddhas, it arises heavily, it proceeds slowly. For what reason? Because of its purity in its own domain, and the vastness of the Omniscient Buddha's domain. This is the sixth mind. Now, this seventh mind becomes differentiated – those, O great king, Perfect Buddhas, the Omniscient Ones, endowed with the ten powers, skilled in the four intrepidities, endowed with the eighteen Buddha-qualities, infinite conquerors, with unobstructed knowledge, for them, that mind arises lightly, proceeds lightly everywhere. For what reason? Because of its purity everywhere. Indeed, O great king, of a well-sharpened, stainless, unknotted, fine-edged, straight, unbent, uncurved arrow, with a strong shaft... when a dart is shot by a strong man at a fine linen cloth, or a fine cotton cloth, or a fine woolen cloth, does it slow down or get stuck?’’ ‘‘No, venerable sir.’’ ‘‘For what reason?’’ ‘‘Because the cloths are fine, the dart is well-sharpened, and the shot is strong.’’ Just so, great king, those who are Perfectly Enlightened Ones, omniscient, possessing the ten powers, skilled in the four intrepidities, endowed with the eighteen Buddha-qualities, victors without limit, with unobstructed knowledge— their mind arises swiftly everywhere, and proceeds swiftly everywhere. For what reason? Because it is purified everywhere. This is the seventh mind. Therein, great king, the mind of the Omniscient Buddhas, surpassing the count of the six minds, is purified and swift by an incalculable quality. And because the mind of the Blessed One is purified and swift, therefore, great king, the Blessed One displays the Twin Miracle. In the Twin Miracle, great king, it should be known that the mind of the Blessed Buddhas moves so swiftly; no further reason can be stated there. And those miracles, great king, compared to the mind of the Omniscient Buddhas, do not attain a count, or a number, or a fraction, or a part of a fraction. The omniscience of the Blessed One, great king, is bound to advertence; having adverted, he knows whatever he wishes. Just as, great king, a man might place whatever is in one hand into the other hand, or utter a word with an open mouth, or swallow food in his mouth, or open his eyes after closing them, or close his eyes after opening them, or extend a bent arm, or bend an extended arm— this, great king, is a long time; swifter than this is the omniscience of the Blessed One, swifter is the advertence; having adverted, he knows whatever he wishes. By merely a slight defect in advertence, the Buddhas, the Blessed Ones, do not become non-omniscient. ‘‘Advertence, venerable Nāgasena, must also be done by investigation. Please, in that regard, Explain it with a reason. Just as, great king, for a rich man, wealthy, of great possessions, with abundant gold and silver, with abundant wealth and equipment, with abundant grain and corn, with rice, barley, millet, sesame, mung beans, lentils, first and second crops, ghee, oil, butter, milk, curds, honey, molasses, and sugar, stored in granaries, pots, jars, and containers, and a guest should come to that man, worthy of a meal, desiring food, and the cooked food in his house should be finished, he would take rice from a pot and cook a meal. Would he, great king, because of that mere lack of cooked food, be called poor or destitute? No, venerable sir. Even in the house of a Wheel-turning King, venerable sir, there is no lack of food at an untimely moment. How much less for a householder? Just so, great king, the Tathāgata's omniscience, though momentarily lacking in attention, knows whatever he wishes by attending to it. Or again, great king, if there were a tree laden with fruit, bent low, heavy with clusters of fruit, and no fruit had fallen from it, would that tree, great king, because of that mere lack of fallen fruit, be called fruitless? No, venerable sir. Those fruits of the tree are dependent on falling. When they fall, one gets whatever one wishes. Just so, great king, the Tathāgata's omniscience is dependent on attention. By attending to it, he knows whatever he wishes. Venerable Nāgasena, does the Buddha know whatever he wishes by attending again and again? Yes, great king, the Blessed One knows whatever he wishes by attending again and again. Just as, great king, when a Wheel-turning King remembers his wheel-gem, saying, 'Let my wheel-gem come!', when remembered, the wheel-gem comes. Just so, great king, the Tathāgata knows whatever he wishes by attending again and again. Strong is the reason, venerable Nāgasena. The Buddha is omniscient. I accept it. the Buddha is omniscient.” The Second Question on the Buddha’s Omniscience. 3. The Question of Devadatta’s Ordination 3. “Venerable Nāgasena, by whom was Devadatta ordained?” “There were these six Khattiya princes, great king, Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimila, and Devadatta, with Upāli the barber as the seventh, who went forth following the Blessed One, the Teacher, the bringer of joy to the Sakya clan, the Fully Awakened One. The Blessed One ordained them.” “Venerable sir, did not Devadatta, having gone forth, split the Saṅgha?” “Yes, great king, Devadatta, having gone forth, split the Saṅgha. A layperson does not split the Saṅgha, nor a bhikkhunī, nor a female trainee, nor a novice monk, nor a novice nun splits the Saṅgha. A bhikkhu, being in full standing, of common residence, standing within the same boundary, splits the Saṅgha.” “Venerable sir, what karma does a person who splits the Saṅgha incur?” “He incurs karma lasting for an eon, great king.” “But, Venerable Nāgasena, did the Buddha know, ‘Devadatta, having gone forth, will split the Saṅgha; having split the Saṅgha, he will burn in hell for an eon’?” “Yes, great king, the Tathāgata knew, ‘Devadatta, having gone forth, will split the Saṅgha; having split the Saṅgha, he will burn in hell for an eon’.” “If, Venerable Nāgasena, the Buddha knew, ‘Devadatta, having gone forth, will split the Saṅgha; having split the Saṅgha, he will burn in hell for an eon,’ then, Venerable Nāgasena, the statement that the Buddha is compassionate, sympathetic, benevolent, removing harm and establishing benefit for all beings, is false. If he ordained him without knowing that, then the Buddha is not omniscient. This two-horned question has come to you. Untangle this great tangle, break this slander. In the future, monks with wisdom like yours will be rare. Here, display your strength.” “Compassionate, great king, is the Blessed And the All-knowing One, Out of compassion, O great king, The Blessed One, with his all-knowing wisdom, Looking at Devadatta's destiny, Saw Devadatta Having accumulated deeds leading to woe, For countless hundreds of thousands of eons, Going from hell to hell, From ruin to ruin. Knowing this, the Blessed One, With his all-knowing wisdom, [Thought]: "This man's endless karma, If he ordains in my Dispensation, Will become finite. Compared to his former state, His suffering will become finite. If this deluded man does not ordain, He will accumulate karma lasting for an eon." Thus, out of compassion, He ordained Devadatta. "Then, Venerable Nāgasena, Does the Buddha strike and then anoint with oil? Does he throw down a precipice and then offer a hand? Does he kill and then seek life? Does he first give suffering, And then later provide happiness?" "Even if he strikes, O great king, The Tathāgata does so for the welfare of beings. Even if he throws down,