| пали | Thanissaro bhikkhu - english
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187."Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū'ti?
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“Now, it’s possible, Cunda, that some wanderers of other sects might say, ‘Gotama the contemplative describes unlimited knowledge & vision with regard to the past, but doesn’t describe unlimited knowledge & vision with regard to the future. What is this? How is this?’
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Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā.
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Those wanderers of other sects construe the sort of knowing that is not knowledge & vision9 to be the sort of knowing that is knowledge & vision, just like inexperienced fools.
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Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati.
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The Tathāgata’s memory-&-recollection knowledge with regard to the past is such that he recollects whatever he wants.
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Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – 'ayamantimā jāti, natthidāni punabbhavo'ti.
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The Tathāgata’s knowledge with regard to the future arises born from his awakening: ‘This is the last birth. There is now no further becoming.’
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'Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.
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“With regard to what is past: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it.
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Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti.
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If it is factual, true, but unbeneficial, the Tathāgata does not declare it.
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Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
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If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question.
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Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti - pe - tassa pañhassa veyyākaraṇāya.
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“With regard to what is future…
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Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.
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“With regard to what is present: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it.
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Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti.
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If it is factual, true, but unbeneficial, the Tathāgata does not declare it.
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Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
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If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question.10
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188."Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī [kālavādī saccavādī (syā.)] bhūtavādī atthavādī dhammavādī vinayavādī, tasmā 'tathāgato'ti vuccati.
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“Thus, Cunda, with regard to things that are past, future, & present, the Tathāgata is one who speaks at the proper time, speaks what is true, speaks what is factual, speaks the meaning, speaks Dhamma, speaks Vinaya. Thus he is called the Tathāgata.
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Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā 'tathāgato'ti vuccati.
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“Cunda, whatever in this world—with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people—is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. Thus he is called the Tathāgata.
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Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati.
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“From the night the Tathāgata fully awakens to the unsurpassed right self-awakening until the night he totally unbinds in the unbinding property with no fuel remaining,11 whatever the Tathāgata has said, spoken, explained
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Sabbaṃ taṃ tatheva hoti no aññathā, tasmā 'tathāgato'ti vuccati.
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is just so [tatha] and not otherwise. Thus he is called the Tathāgata.
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Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.
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“The Tathāgata is one who does in line with [tatha] what he teaches, one who teaches in line with what he does.
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Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā 'tathāgato'ti vuccati.
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Thus he is called the Tathāgata.
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Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā 'tathāgato'ti vuccati.
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“In this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people, the Tathāgata is the unconquered conqueror, all-seeing, the wielder of power. Thus he is called the Tathāgata.12
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