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6. So dibbene cakkhunā visuddhena atikkantamāpusakena
satte passati cavamane upapajjamāne hine paoite suvanne dubbanne sugate duggate yathā-kammupage. D. i 82.
7. M.i. 213. 8. A. i. 170-171; Early Buddhist theory of Knowledge
p. 440. 9. A. ii. 191.
10. M.i. 167. 11. D. iii. 12; A. i. 340. 12. M. i. M. 13. Sn. 229,
14. M. i. 347. 15. So iman dukkham dukkham ti yathābhūtam pajānāti,
ayam dukkhasamudayo ti.....ayam āsavanirodhagāmi
nipatipadā ti, D. i. 84. 16. Sn. 478. 17. Dialogues of the Buddha, iii. p. 12. 18. ibid. ii. p. 4.
19. D. i. 223. 20. Unlimited retrocognition, unlimited clatrovoyance,
and knowledge of the destruction of the inflowing
impulses, M. i, 482. 21. In addition to the three-fold knowledge : (i) the
Buddha knows, as it really is, what is possibe as possible and what is impossible as impossible, (ii) the Buddha knows as it really is the effects according to their conditions and causes, of the performance of karma in the past, present and future, and (iii) the Buddha knows, as it really is, the corruption, perfection and arising from contemplative states of
release, concentration and attainment, A. iii. 417. 22. In addition to the six rbhiññas the following four
added : (i) The Tathāgata knows, as it really is, the mode of a life leading to all states, (ii) tbe Tathāgata knows, as it really is, the world with its various and diverse elements, (iii) the Tathāgata knows, as it really is, the various predilections of beings, and (iv) the Tathāgata knows, as it really is what goes on in the senses and faculties of other beings and individuals, M. i. 71. Vibhanga, 335-44. Early Budelhist Theory of Knowleage.
