[293] All the meaning of suffering (dukkha) as suffering, to whatever extent it reaches, is known; there is no meaning of suffering that is unknown — thus it is the knowledge of omniscience (sabbaññutañāṇa). There is no obstruction therein — thus it is unobstructed knowledge (anāvaraṇa-ñāṇa). All the meaning of suffering as suffering, to whatever extent it reaches, is seen, all is understood, all is realized, all is touched by wisdom; there is no meaning of suffering untouched by wisdom — thus it is the knowledge of omniscience. There is no obstruction therein — thus it is unobstructed knowledge.
The meaning of origin as origin, to whatever extent it reaches; the meaning of cessation as cessation, to whatever extent it reaches; the meaning of path as path, to whatever extent it reaches; the meaning of the discrimination of meanings (attha-paṭisambhidā), to whatever extent it reaches; the meaning of the discrimination of dhammas (dhamma-paṭisambhidā), to whatever extent it reaches; the meaning of the discrimination of language (nirutti-paṭisambhidā), to whatever extent it reaches; the meaning of the discrimination of sagacity (paṭibhāṇa-paṭisambhidā), to whatever extent it reaches — all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is no meaning of the discrimination of sagacity untouched by wisdom — thus it is the knowledge of omniscience. There is no obstruction therein — thus it is unobstructed knowledge.
The knowledge (ñāṇa) of the superiority and inferiority of the faculties (indriyaparopariyatta), to whatever extent it reaches; the knowledge of the dispositions and latent tendencies of beings (āsayānusaya), to whatever extent it reaches; the knowledge of the twin miracle (yamakapāṭihīra), to whatever extent it reaches; the knowledge of the attainment of great compassion (mahākaruṇāsamāpatti), to whatever extent it reaches — all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is no knowledge of the attainment of great compassion untouched by wisdom — thus it is the knowledge of omniscience. There is no obstruction therein — thus it is unobstructed knowledge.
Whatever, to whatever extent, in the world with its devas, with its Māra, with its Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, is seen, heard, sensed, cognized, attained, sought after, ranged over by the mind — all is known, all is seen, all is understood, all is realized, all is touched by wisdom; there is nothing untouched by wisdom — thus it is the knowledge of omniscience. There is no obstruction therein — thus it is unobstructed knowledge.
There is nothing here unseen by him,
nor anything uncognized or unknowable;
all that is knowable he has directly known;
therefore the Tathāgata is the All-seeing Eye (samantacakkhu).
The Discourse on Knowledge (Ñāṇakathā) is concluded.
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In the Great Division (Mahāvagga): the Discourse on Views (Diṭṭhikathā)
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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.