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Saṁyutta Nikāya 12.22 Linked Discourses 12.22
3. Dasabalavagga 3. The Ten Powers
Dutiyadasabalasutta The Ten Powers (2nd) The Ten Powers (2).
Sāvatthiyaṁ viharati. At Sāvatthī. Near Sāvatthī … the Exalted One said:
“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. “Monks, the Tathāgata, endowed with the ten powers and the four confidences … turns the Divine Wheel:
‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, Such is form, such is the origin of form, such is the ending of form. Such is material shape: and so on.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, Such are choices, such is the origin of choices, such is the ending of choices.
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; When this exists, this comes to be; due to the arising of this, this arises. So 'this' being, 'that' becomes; from the arising of this, that 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: 'this' not being, that becomes not; from the ceasing of this, that ceases. That is to say:
Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a requirement for choices. Conditioned by ignorance come activities.
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a requirement for consciousness. … Conditioned by activities, consciousness … name-and-shape, sense, contact, feeling, craving, grasping, becoming, birth, old age-and-death, and grief, lamenting, suffering, sorrow, despair come to pass.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the uprising of this entire mass of ill.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. But from the utter fading away and ceasing of ignorance, activities cease,
saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … and thus ceases each of the rest. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti’. That is how this entire mass of suffering ceases. Such is the ceasing of this entire mass of ill.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. Thus, Monks, the Dhamma being well declared by me, made manifest, disclosed, brought to light, stripped of its swathing,
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. it is enough for the clansman who has left the world through faith to stir up energy and vow:
‘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.’ 'Let skin and sinews and bones wilt in my body, let flesh and blood dry up, yet shall there be upkeep of energy till I have won that which by man's strength, by man's energy, by man's progress may be won!'
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. Sadly, Monks, lives the man of sloth, involved in bad, wicked things. Great is the salvation which he fails to win.
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. But he of stirred up energy lives happily, aloof from bad, wicked things. Great is the salvation that he makes perfect.
Na, bhikkhave, hīnena aggassa patti hoti. The best isn’t reached by the worst. Not by that which is low, Monks, may the highest be won;
Aggena ca kho, bhikkhave, aggassa patti hoti. The best is reached by the best. by that which is highest may the highest be won.
Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto. This spiritual life is the cream, mendicants, and the Teacher is before you. Worthy of praise, Monks, is this divine life. The Teacher has come to you face to face.
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: Wherefore stir up energy that you may win what is not won, that you may attain what is not attained, that you may realize what is unrealized, thinking:
‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. ‘In this way our going forth will not be wasted, but will be fruitful and fertile. 'Thus will this our leaving the world not be barren, but a fruitful and a growing thing.
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.’ The necessaries that we enjoy: the equipment of robes, alms, lodging and medicine, though they be humble, shall be to us of great profit and advantage.'
evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train. For thus, Monks, must you train yourselves:
Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. If a man discerns his own good, this is enough to call up earnestness;
paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; Considering what is good for others is quite enough for you to persist with diligence. if he discerns another's good, this is enough to call up earnestness;
ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. Considering what is good for both is quite enough for you to persist with diligence.” if he discerns both his own and another's good, this is enough to call up earnestness.
Dutiyaṁ.