Dutiyadasabalasutta

Saṁyutta Nikāya 12.22

Linked Discourses 12.22

3. Dasabalavagga

3. The Ten Powers

Dutiyadasabalasutta

The Ten Powers (2nd)

Sāvatthiyaṁ viharati.

At Sāvatthī.

“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti:

“Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,

Such is form, such is the origin of form, such is the disappearance of form.

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,

Such is feeling, such is the origin of feeling, such is the disappearance of feeling.

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,

Such is perception, such is the origin of perception, such is the disappearance of perception.

iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,

Such are choices, such is the origin of choices, such is the disappearance of choices.

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

So, when this exists, this comes to be; due to the arising of this, this arises.

imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.

When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:

Yadidaṁ avijjāpaccayā saṅkhārā;

Ignorance is a requirement for choices.

saṅkhārapaccayā viññāṇaṁ …pe…

Choices are a requirement for consciousness. …

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

When ignorance fades away and ceases with no residue left behind, choices cease.

saṅkhāranirodhā viññāṇanirodho …pe…

When choices cease, consciousness ceases. …

evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

That is how this entire mass of suffering ceases.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork.

Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ:

In this teaching thus well-explained, it is quite enough for a gentleman who has gone forth out of faith to rouse up energy.

‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.

‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’

Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti.

A lazy person lives in suffering, mixed up with bad, unskillful qualities, neglecting their heart’s great goal.

Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti.

But an energetic person lives happily, secluded from bad, unskillful qualities, fulfilling their heart’s great goal.

Na, bhikkhave, hīnena aggassa patti hoti.

The best isn’t reached by the worst.

Aggena ca kho, bhikkhave, aggassa patti hoti.

The best is reached by the best.

Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto.

This spiritual life is the cream, mendicants, and the Teacher is before you.

Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.

So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking:

‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā.

‘In this way our going forth will not be barren, but will be fruitful and fertile.

Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti—

And the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them.’

evañhi vo, bhikkhave, sikkhitabbaṁ.

That’s how you should train.

Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ;

Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence.

paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ;

Considering what is good for others is quite enough for you to persist with diligence.

ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.

Considering what is good for both is quite enough for you to persist with diligence.”

Dutiyaṁ.