English
Third Section (21) 1. Discussion on Power Is the Tathāgata's power common to disciples? Yes. Is the Tathāgata's power the disciple's power, and the disciple's power the Tathāgata's power? It should not be said so. Is the Tathāgata's power common to disciples? Yes. Is that very Tathāgata's power the disciple's power, and that very disciple's power the Tathāgata's power? It should not be said so. Is the Tathāgata's power common to disciples? Yes. Is the Tathāgata's power such as the disciple's power, and the disciple's power such as the Tathāgata's power? It should not be said so. Is the Tathāgata's power common to disciples? Yes. Is the Tathāgata's past practice, past conduct, declaration of Dhamma, teaching of Dhamma such as the disciple's past practice, past conduct, declaration of Dhamma, teaching of Dhamma? It should not be said so. Is the Tathāgata's power common to disciples? Yes. Is the Tathāgata a conqueror, a teacher, a Fully Self-Awakened One, omniscient, all-seeing, master of the Dhamma, refuge in the Dhamma? Yes. Is the disciple a conqueror, a teacher, a Fully Self-Awakened One, omniscient, all-seeing, master of the Dhamma, refuge in the Dhamma? It should not be said so. Is the Tathāgata's power common to disciples? Yes. Is the Tathāgata the producer of the unarisen path, the generator of the unbegun path, the proclaimer of the unproclaimed path, the knower of the path, the expert in the path, the skilled in the path? Yes. Is the disciple the producer of the unarisen path, the generator of the unbegun path, the proclaimer of the unproclaimed path, the knower of the path, the expert in the path, the skilled in the path? It should not be said so. Is the knowledge of the maturity of the faculties as it really is, the Tathāgata's power, common to disciples? Yes. Is the disciple omniscient, all-seeing? It should not be said so. Does the disciple know what is possible and what is not possible? Yes. If the disciple knows what is possible and what is not possible, then it should be said: "The knowledge of what is possible and what is not possible as it really is, the Tathāgata's power, is common to disciples." The disciple of past and future Does he know the result of past, future, and present actions undertaken, in terms of their basis and cause? Yes. If a disciple knows the result of past, future, and present actions undertaken, in terms of their basis and cause, then indeed it must be said – ‘‘The knowledge of the result of past, future, and present actions undertaken, in terms of their basis and cause, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the path leading everywhere? Yes. If a disciple knows the path leading everywhere, then indeed it must be said – ‘‘The knowledge of the path leading everywhere, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the world of many elements, of various elements? Yes. If a disciple knows the world of many elements, of various elements, then indeed it must be said – ‘‘The knowledge of the world of many elements, of various elements, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the various dispositions of beings? Yes. If a disciple knows the various dispositions of beings, then indeed it must be said – ‘‘The knowledge of the various dispositions of beings, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments? Yes. If a disciple knows the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments, then indeed it must be said – ‘‘The knowledge of the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the recollection of past lives? Yes. If a disciple knows the recollection of past lives, then indeed it must be said – ‘‘The knowledge of the recollection of past lives, as it really is, is a Tathāgata's power common to disciples.’’ Does a disciple know the passing away and reappearing of beings? Yes. If a disciple knows the passing away and reappearing of beings, then indeed it must be said – ‘‘The knowledge of the passing away and reappearing of beings, as it really is, Tathāgata's The power of the Tathāgata is common to disciples. Are not the defilements of the Tathāgata exhausted, and the defilements of the disciple exhausted? Yes. Is there any difference between the Tathāgata's or the disciple's exhaustion of defilements, or the liberation by exhaustion of defilements? No. If there is no difference between the Tathāgata's or the disciple's exhaustion of defilements, or the liberation by exhaustion of defilements, then it should be said: "The knowledge of things as they are regarding the exhaustion of defilements is a power of the Tathāgata common to disciples." 356. Is the knowledge of things as they are regarding the exhaustion of defilements a power of the Tathāgata common to disciples? Yes. Is the knowledge of things as they are regarding what is possible and impossible a power of the Tathāgata common to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding the exhaustion of defilements a power of the Tathāgata common to disciples? Yes. Is the knowledge of things as they are regarding the passing away and rebirth of beings a power of the Tathāgata common to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding what is possible and impossible a power of the Tathāgata uncommon to disciples? Yes. Is the knowledge of things as they are regarding the exhaustion of defilements a power of the Tathāgata uncommon to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding the passing away and rebirth of beings a power of the Tathāgata uncommon to disciples? Yes. Is the knowledge of things as they are regarding the exhaustion of defilements a power of the Tathāgata uncommon to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding the maturity of the faculties of beings a power of the Tathāgata uncommon to disciples? Yes. Is the knowledge of things as they are regarding what is possible and impossible a power of the Tathāgata uncommon to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding the maturity of the faculties of beings a power of the Tathāgata uncommon to disciples? Yes... (and so on). Is the knowledge of things as they are regarding the exhaustion of defilements a power of the Tathāgata uncommon to disciples? It should not be said so... (and so on). Is the knowledge of things as they are regarding what is possible and impossible a power of the Tathāgata common to disciples? Yes. Yes. Is the knowledge of the disposition of the faculties, as it really is, a power of the Tathāgata shared by disciples? It should not be said so... (and so on). Is the knowledge of the destruction of the taints, as it really is, a power of the Tathāgata shared by disciples? Yes. Is the knowledge of the disposition of the faculties, as it really is, a power of the Tathāgata shared by disciples? It should not be said so... (and so on). The discourse on powers is concluded. 3. The Third Chapter (22) 2. Discourse on the Noble 357. Is the knowledge of what is possible and impossible, as it really is, a noble power of the Tathāgata? Yes. Is the path, the fruit, Nibbāna, the stream-entry path, the stream-entry fruit, the once-returner path, the once-returner fruit, the non-returner path, the non-returner fruit, the arahant path, the arahant fruit, mindfulness, right effort, the base of psychic power, faculty, power, factor of enlightenment? It should not be said so... (and so on). Is the knowledge of what is possible and impossible, as it really is, a noble power of the Tathāgata? Yes. Is it an object of emptiness? It should not be said so... (and so on). Is it an object of emptiness? Yes. Does one attend to what is possible and impossible, and also attend to emptiness? It should not be said so... (and so on). Does one attend to what is possible and impossible, and also attend to emptiness? Yes. Is there a combination of two contacts and two consciousnesses? It should not be said so... (and so on). Is the knowledge of what is possible and impossible, as it really is, a noble power of the Tathāgata? Yes. Is it an object of the signless... (and so on)... an object of the desireless? It should not be said so... (and so on). Is it an object of the desireless? Yes. Does one attend to what is possible and impossible, and also attend to the desireless? It should not be said so... (and so on). Does one attend to what is possible and impossible, and also attend to the desireless? Yes. Is there a combination of two contacts and two consciousnesses? It should not be said so... (and so on). 358. Are the noble foundations of mindfulness objects of emptiness? Yes. Is the knowledge of what is possible and impossible, as it really is, a noble power of the Tathāgata, an object of emptiness? It should not be said so... (and so on). Are the noble foundations of mindfulness objects of the signless... (and so on)... objects of the desireless? Yes. Is the Tathāgata's power of knowing what is possible and impossible as it really is, noble, having the undirected as its object? It should not be said thus... (and so on). Are the noble Right Exertions, Bases of Power, Faculties, Powers, and Factors of Awakening having emptiness as their object? Yes. Is the Tathāgata's power of knowing what is possible and impossible as it really is, noble, having emptiness as its object? It should not be said thus...