English
and sets rolling the Wheel of Dhamma. Which six? Here, monks, a Tathāgata understands what is possible as possible, and what is impossible as impossible, as it actually is. That too, monks, the Tathāgata's understanding of what is possible as possible, and what is impossible as impossible, as it actually is, this too, monks, is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, He utters a mighty roar, He sets in motion the supreme Wheel. Furthermore, monks, the Tathāgata truly understands the basis, cause, and result of past, future, and present actions undertaken. And that, monks, which the Tathāgata truly understands the basis, cause, and result of past, future, and present actions undertaken, this too, monks, is a power of the Tathāgata. Relying on which power the Tathāgata claims the foremost place, roars a lion's roar in assemblies, sets in motion the supreme Wheel. Furthermore, monks, the Tathāgata truly understands the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments. And that, monks, which the Tathāgata truly understands the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments, this too, monks, is a power of the Tathāgata. Relying on which power the Tathāgata claims the foremost place, roars a lion's roar in assemblies, sets in motion the supreme Wheel. Furthermore, monks, the Tathāgata recollects his manifold past existences, that is, one birth, two births, and many kinds of past lives, thus with their modes and details he recollects his manifold past existences. And that, monks, which the Tathāgata recollects his manifold past existences, that is, one birth, two births, and many kinds of past lives, thus with their modes and details he recollects his manifold past existences, this too, monks, is a power of the Tathāgata. Relying on which power the Tathāgata claims the foremost place, roars a lion's roar in assemblies, sets in motion the supreme Wheel. Furthermore, monks, the Tathāgata, with the divine eye, purified and surpassing human sight, sees beings passing away and reappearing, and understands how they fare according to their kamma. And that, monks, which the Tathāgata, with the divine eye, purified and surpassing human sight, sees beings passing away and reappearing, and understands how they fare according to their kamma, this too, monks, is a power of the Tathāgata. Relying on which power the Tathāgata claims the foremost place, In assemblies, he roars a lion's roar, he sets in motion the wheel of Brahma. ‘‘And further, bhikkhus, the Tathāgata, by the destruction of the taints... having realized and attained, he dwells. That too, bhikkhus, that the Tathāgata, by the destruction of the taints... having realized and attained, he dwells, this too, bhikkhus, is a power of the Tathāgata, relying on which power, the Tathāgata claims the foremost place, in assemblies, he roars a lion's roar, he sets in motion the wheel of Brahma. These, bhikkhus, are the six powers of the Tathāgata, endowed with which powers, the Tathāgata claims the foremost place, in assemblies, he roars a lion's roar, he sets in motion the wheel of Brahma. ‘‘And if, bhikkhus, others approach the Tathāgata, and question him with knowledge, concerning what is possible as possible, and what is impossible as impossible, as it truly is. Just as, bhikkhus, the Tathāgata's knowledge of what is possible as possible, and what is impossible as impossible, as it truly is, is known, so too, when questioned with knowledge by them concerning what is possible as possible, and what is impossible as impossible, as it truly is, the Tathāgata answers them. ‘‘And if, bhikkhus, others approach the Tathāgata, and question him with knowledge, concerning the result of past, future, and present actions, according to their causes and conditions, as it truly is. Just as, bhikkhus, the Tathāgata's knowledge of the result of past, future, and present actions, according to their causes and conditions, as it truly is, is known, so too, when questioned with knowledge by them concerning the result of past, future, and present actions, according to their causes and conditions, as it truly is, the Tathāgata answers them. ‘‘And if, bhikkhus, others approach the Tathāgata, and question him with knowledge, concerning the defilement, purification, and emergence from the jhānas, liberations, concentrations, and attainments, as it truly is. Just as, bhikkhus, the Tathāgata's knowledge of the defilement, purification, and emergence from the jhānas, liberations, concentrations, and attainments, as it truly is, is known, so too, Then to them, the Tathāgata, being asked a question concerning the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments, answers with knowledge as it is. Therein, monks, if others approach the Tathāgata and ask a question about the knowledge of past lives as it is, then in whatever way, monks, the Tathāgata's knowledge of past lives as it is is known, in that way the Tathāgata being asked a question about the knowledge of past lives as it is, answers them. Therein, monks, if others approach the Tathāgata and ask a question about the knowledge of the passing away and reappearance of beings as it is, then in whatever way, monks, the Tathāgata's knowledge of the passing away and reappearance of beings as it is is known, in that way the Tathāgata being asked a question about the knowledge of the passing away and reappearance of beings as it is, answers them. Therein, monks, if others approach the Tathāgata and ask a question about the knowledge of the destruction of the taints... as it is, then in whatever way, monks, the Tathāgata's knowledge of the destruction of the taints... as it is is known, in that way the Tathāgata being asked a question about the knowledge of the destruction of the taints... as it is, answers them. Therein, monks, that which is the knowledge of what is possible as possible and what is impossible as impossible as it is, that too I declare for one who is concentrated, not for one who is not concentrated. That which is the knowledge of the result of past, future, and present actions undertaken according to their basis and cause as it is, that too I declare for one who is concentrated, not for one who is not concentrated. That which is the knowledge of the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments as it is, that too I declare for one who is concentrated, not for one who is not concentrated. That which is the knowledge of past lives as it is, that too I declare for one who is concentrated, not for one who is not concentrated. That which is the passing away and reappearance of beings The knowledge of things as they are, that too I declare to be for one who is concentrated, not for one who is not concentrated. And this destruction of the taints... the knowledge of things as they are, that too I declare to be for one who is concentrated, not for one who is not concentrated. Thus, bhikkhus, concentration is the path, non-concentration is the wrong path. The Tenth. The Great Chapter, the Sixth. Its Summary: Soṇa, Phagguṇa, Bhijāti, Āsavā, Dāruhatthi, and; Majjhe, Ñāṇaṃ, Nibbedhikaṃ, Sīhanāda—these are the ten.