[727] **"The One with Opened Eye declared" (akittayi vivaṭacakkhu):** "Declared" — he declared, proclaimed, told, taught, made known, established, disclosed, analyzed, made plain, and revealed: thus "he declared." **"The One with Opened Eye" (vivaṭacakkhu):** the Blessed One is one with opened eye through five eyes: he is one with opened eye through the fleshly eye (maṃsacakkhu), one with opened eye through the divine eye (dibbacakkhu), one with opened eye through the wisdom eye (paññācakkhu), one with opened eye through the Buddha eye (buddhacakkhu), and one with opened eye through the universal eye (samantacakkhu).
How is the Blessed One one with opened eye through the fleshly eye? In the fleshly eye of the Blessed One five colors are found: blue, yellow, red, black, and white. Where the eyelashes are rooted, that is blue, deep blue, pleasing, lovely to behold, like the ummāra flower. Beyond that it is yellow, richly yellow, the color of gold, pleasing, lovely to behold, like the kaṇṇikāra flower. On both sides the eye-sockets of the Blessed One are red, richly red, pleasing, lovely to behold, like indagopaka insects. In the middle it is black, deep black, not dull, glossy, pleasing, lovely to behold, like an aḷāriṭṭhaka seed. Beyond that it is white, purely white, bright, silvery-pale, pleasing, lovely to behold, like the morning star. With that natural fleshly eye, belonging to his own person, produced by former good conduct, the Blessed One sees for a yojana all around, both by day and by night. Even when there is darkness possessed of four factors — the sun has set, it is an uposatha of the dark fortnight, there is a dense forest thicket, and a great unseasonal storm-cloud has arisen — even in darkness possessed of four factors such as this he sees for a yojana all around. There is no mound, no door-panel, no wall, no mountain, no thicket, no creeper that obstructs his seeing of forms. If one were to mark a single sesame seed and drop it into a cartload of sesame, he would pick out that very sesame seed. So pure is the natural fleshly eye of the Blessed One. Thus the Blessed One is one with opened eye through the fleshly eye.
How is the Blessed One one with opened eye through the divine eye? With the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn — inferior and superior, beautiful and ugly, fortunate and unfortunate — and he understands beings as faring on according to their kamma: "Alas, these beings, endowed with misconduct of body, endowed with misconduct of speech, endowed with misconduct of mind, revilers of the noble ones, of wrong view, undertaking action based on wrong view — with the breakup of the body, after death, they have been reborn in the plane of misery, a bad destination, the lower world, hell; but these beings, endowed with good conduct of body, endowed with good conduct of speech, endowed with good conduct of mind, not revilers of the noble ones, of right view, undertaking action based on right view — with the breakup of the body, after death, they have been reborn in a good destination, a heavenly world." Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn — inferior and superior, beautiful and ugly, fortunate and unfortunate — and he understands beings as faring on according to their kamma. And if he should wish, the Blessed One 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 the thousandfold minor world-system; he could see even the twice-thousandfold middling world-system; he could see even the thrice-thousandfold world-system; he could see even the great-thousandfold world-system. Or as far as he might wish, so far could he see. So pure is the divine eye of the Blessed One. Thus the Blessed One is one with opened eye through the divine eye.
How is the Blessed One one with opened eye through the wisdom eye? The Blessed One is of great wisdom, of wide wisdom, of joyous wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom; skilled in the varieties of wisdom, of discriminating knowledge (ñāṇa), one who has attained the analytical insights (paṭisambhidā), attained the four grounds of self-confidence (vesārajja), bearer of the ten powers; a bull among men, a lion among men, a nāga among men, a thoroughbred among men, a burden-bearer among men; of infinite knowledge, of infinite splendor, of infinite fame; rich, of great wealth, wealthy; a leader, a guide, one who leads onward, one who convinces, one who makes others reflect, one who makes them look on, one who inspires their confidence. For that Blessed One is the arouser of the unarisen path, the generator of the unengendered path, the declarer of the undeclared path; the knower of the path, the understander of the path, the one skilled in the path. And his disciples now dwell following that path, becoming endowed with it afterwards. For that Blessed One, knowing, knows; seeing, he sees; he has become vision, become Dhamma, become knowledge, become Brahmā; he is the speaker, the proclaimer, the elucidator of the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. There is nothing unknown by that Blessed One, nothing unseen, nothing uncognized, nothing unrealized, nothing untouched by wisdom. All dhammas — including past, future, and present — come into the range of the knowledge of the Buddha, the Blessed One, in all their modes. Whatever there is that is called knowable and to be known — one's own good, or the good of others, or the good of both; the good pertaining to this life, or the good pertaining to the life to come; the plain meaning, or the deep meaning; the hidden meaning, or the concealed meaning; the meaning requiring interpretation, or the meaning already drawn out; the blameless meaning, or the meaning free from defilement, or the purified meaning, or the ultimate meaning — all of that revolves within the Buddha's knowledge. The knowledge of the Buddha, the Blessed One, is unobstructed with respect to the past; his knowledge is unobstructed with respect to the future and the present. All bodily action of the Buddha, the Blessed One, occurs in accordance with knowledge; all verbal action and all mental action of the Buddha, the Blessed One, occur in accordance with knowledge. As far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there any path of the knowable beyond knowledge: those dhammas stand with each other as their mutual limits. Just as, when two casket-lids are exactly fitted together, the lower casket-lid does not exceed the upper, and the upper casket-lid does not exceed the lower, but they stand with each other as their mutual limits — even so, for the Buddha, the Blessed One, the knowable and knowledge stand with each other as their mutual limits: as far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there any path of the knowable beyond knowledge: those dhammas stand with each other as their mutual limits. The knowledge of the Buddha, the Blessed One, revolves with respect to all dhammas. All dhammas are bound up with the Buddha the Blessed One's adverting, bound up with his wishing, bound up with his attention, bound up with the arising of his mind (citta). The knowledge of the Buddha, the Blessed One, revolves with respect to all beings. The Blessed One knows the disposition of all beings; he knows their underlying tendencies; he knows their temperament; he knows their resolve; he knows beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, of good qualities and of bad qualities, easy to instruct and hard to instruct, capable and incapable. The world with its devas, with Māra, with Brahmā, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge. Just as whatever fish and turtles there are — even including the timitimiṅgala — move within the great ocean, even so the world with its devas, with Māra, with Brahmā, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge. Just as whatever birds there are — even including the garuḷa, Venateyya — move within a region of space, even so those who are equal to Sāriputta in wisdom move within a region of the Buddha's knowledge. The Buddha's knowledge stands pervading and surpassing the questions of devas and humans. And those learned khattiyas, learned brahmins, learned householders, and learned ascetics — subtle, practiced in the doctrines of others, hair-splitters, as it were, who go about demolishing, one would think, the views of others by their attainments of wisdom — they formulate question after question, approach the Tathāgata, and ask them. Those questions, when spoken to and resolved by the Blessed One, have their grounds pointed out and are laid to rest; and those questioners are won over to the Blessed One. Then indeed the Blessed One shines forth in that assembly — that is to say, in wisdom. Thus the Blessed One is one with opened eye through the wisdom eye.
How is the Blessed One one with opened eye through the Buddha eye? Surveying the world with the Buddha eye, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, of good qualities and of bad qualities, easy to instruct and hard to instruct, and some dwelling seeing danger in wrongdoing and in the world beyond. Just as, in a pond of blue lotuses, or a pond of red lotuses, or a pond of white lotuses, some blue lotuses, red lotuses, or white lotuses, born in the water and grown up in the water, do not rise out of the water but thrive while submerged within it; some blue lotuses, red lotuses, or white lotuses, born in the water and grown up in the water, stand level with the water; and some blue lotuses, red lotuses, or white lotuses, born in the water and grown up in the water, rise up above the water and stand unwetted by the water — even so, surveying the world with the Buddha eye, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, of good qualities and of bad qualities, easy to instruct and hard to instruct, and some dwelling seeing danger in wrongdoing and in the world beyond. The Blessed One knows: "This person is of lustful temperament; this one is of hating temperament; this one is of deluded temperament; this one is of speculative temperament; this one is of faithful temperament; this one is of intelligent temperament." To the person of lustful temperament the Blessed One speaks talk on the unattractive (asubhakathā). To the person of hating temperament the Blessed One teaches the development of loving-kindness. The person of deluded temperament the Blessed One establishes in recitation, in interrogation, in timely hearing of the Dhamma, in timely discussion of the Dhamma, and in dwelling together with a teacher. To the person of speculative temperament the Blessed One teaches mindfulness of breathing (ānāpānasati). To the person of faithful temperament the Blessed One teaches the confidence-inspiring sign: the excellent awakening of the Buddha, the excellent nature of the Dhamma, the good practice of the Saṅgha, and his own virtues. To the person of intelligent temperament the Blessed One teaches the sign of insight (vipassanā): the aspect of impermanence, the aspect of suffering (dukkha), the aspect of non-self.
As one who stands upon a rocky mountain peak
might behold the people all around,
even so, O One of Excellent Wisdom, O All-seeing One,
having ascended the palace made of Dhamma,
do you, yourself rid of sorrow, look upon the people
sunk in sorrow, overcome by birth and aging.
Thus the Blessed One is one with opened eye through the Buddha eye.
How is the Blessed One one with opened eye through the universal eye? Omniscient knowledge (sabbaññutañāṇa) is called the universal eye. The Blessed One is endowed, thoroughly endowed, possessed, fully possessed, furnished, fully furnished, and equipped with omniscient knowledge.
There is nothing here unseen by him,
nothing uncognized, nothing that cannot be known;
he has directly known all that is knowable:
therefore is the Tathāgata the Universal Eye.
Thus the Blessed One is one with opened eye through the universal eye. Hence: "The One with Opened Eye declared."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.