English
Furthermore, Ananda, a Tathāgata understands as it really is the world with its many and diverse elements. And that, Ananda, a Tathāgata understands as it really is the world with its many and diverse elements, this, Ananda, is a power of a Tathāgata, relying on which power a Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the wheel of Dhamma. Furthermore, Ananda, a Tathāgata understands as it really is the diverse inclinations of beings. And that, Ananda, a Tathāgata understands as it really is the diverse inclinations of beings, this, Ananda, is a power of a Tathāgata, relying on which power a Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the wheel of Dhamma. Furthermore, Ananda, a Tathāgata understands as it really is the superior and inferior faculties of other beings, other persons. And that, Ananda, a Tathāgata understands as it really is the superior and inferior faculties of other beings, other persons, this, Ananda, is a power of a Tathāgata, relying on which power a Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the wheel of Dhamma. Furthermore, Ananda, a Tathāgata understands as it really is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments. And that, Ananda, a Tathāgata understands as it really is the defilement, the cleansing, and the emergence from the jhānas, liberations, concentrations, and attainments, this, Ananda, is a power of a Tathāgata, relying on which power a Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the wheel of Dhamma. Furthermore, Ananda, a Tathāgata recollects his manifold past lives, namely, one birth, two births... thus with their aspects and details, manifold He recollects his manifold past existences. And that, Ananda... this, Ananda.... Furthermore, Ananda, the Tathagata, with the divine eye, purified and surpassing that of humans... understands beings as they pass away and reappear according to their karma. And that, Ananda... this, Ananda.... Furthermore, Ananda, the Tathagata, by the destruction of the taints, in this very life, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge. And that, Ananda, the Tathagata, by the destruction of the taints, enters and dwells in the taintless liberation of mind... having realized it for himself with direct knowledge. This, Ananda, is a Tathagata's power, relying on which power the Tathagata claims the foremost place, roars his lion's roar in assemblies, and sets in motion the Wheel of Dhamma. These, Ananda, are the ten powers of the Tathagata, endowed with which powers the Tathagata claims the foremost place, roars his lion's roar in assemblies, and sets in motion the Wheel of Dhamma. The Second. There are, bhikkhus, things to be abandoned by the body, not by speech. There are, bhikkhus, things to be abandoned by speech, not by the body. There are, bhikkhus, things to be abandoned neither by the body nor by speech, but by seeing with wisdom. And what, bhikkhus, are the things to be abandoned by the body, not by speech? Here, bhikkhus, a bhikkhu has fallen into some unwholesome bodily action. Then discerning fellow practitioners, having investigated him, say this: ‘Indeed, venerable sir, you have fallen into some unwholesome bodily action. It would be good if the venerable sir would abandon bodily misconduct and develop good bodily conduct.’ Being thus spoken to by discerning fellow practitioners, he abandons bodily misconduct and develops good bodily conduct. These, bhikkhus, are called things to be abandoned by the body, not by speech. And what, bhikkhus, are the things to be abandoned by speech, not by the body? Here, bhikkhus, a bhikkhu has fallen into unwholesome He has fallen into some unskillful thing by speech. Then wise companions, having investigated him, said this: ‘Indeed, venerable sir, you have fallen into some unskillful thing by speech. It would be good, venerable sir, if you would abandon misconduct in speech and develop good conduct in speech.’ He, being told by wise companions, abandons misconduct in speech and develops good conduct in speech. These, bhikkhus, are called things to be abandoned by speech, not by body. And what, bhikkhus, are things to be abandoned neither by body nor by speech, but by seeing with wisdom? Greed, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Hatred, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Delusion, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Anger, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Resentment, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Denigration, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Envy, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Stinginess, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. Evil envy, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. And what, bhikkhus, is evil envy? Here, bhikkhus, a householder or a householder's son prospers with wealth or grain or silver or gold. Then it occurs to some slave or servant: ‘Oh, if only this householder or householder's son would not prosper with wealth or grain or silver or gold!’ Or a recluse or brahmin obtains robes, almsfood, lodging, and requisites for the sick, including medicine. Then it occurs to some other recluse or brahmin: ‘Oh, if only this venerable one would not obtain robes, almsfood, lodging, and requisites for the sick, including medicine!’ This, bhikkhus, is called evil envy. Evil desire, bhikkhus, is to be abandoned neither by body nor by speech, but by seeing with wisdom. And what, bhikkhus, is evil desire? Here, bhikkhus, someone, being faithless, desires: ‘May they know me as faithful!’ Being immoral, he desires: ‘May they know me as moral!’ i; being unlearned, he wishes: ‘May they know me as learned’; being fond of company, he wishes: ‘May they know me as secluded’; being lazy, he wishes: ‘May they know me as energetic’; being forgetful, he wishes: ‘May they know me as mindful’; being unconcentrated, he wishes: ‘May they know me as concentrated’; being unwise, he wishes: ‘May they know me as wise’; being one whose taints are not destroyed, he wishes: ‘May they know me as one whose taints are destroyed.’ This, bhikkhus, is called evil desire. These, bhikkhus, are qualities not to be abandoned by body, nor by speech, but to be abandoned by seeing with wisdom. If, bhikkhus, a bhikkhu is overcome by greed and acts, by hatred… by delusion… by anger… by resentment… by denigration… by domination… by envy… by evil jealousy… by evil desire and acts, he should be known thus: ‘This venerable one does not understand in such a way that greed does not arise for one who understands, for this venerable one is overcome by greed and acts; this venerable one does not understand in such a way that hatred does not arise for one who understands… delusion… anger… resentment… denigration… domination… envy… evil jealousy… evil desire does not arise, for this venerable one is overcome by evil desire and acts.’ If, bhikkhus, a bhikkhu is not overcome by greed and acts, by hatred… by delusion… by anger… by resentment… by denigration… by domination… by envy… by evil jealousy… by evil desire and acts, he should be known thus: ‘This venerable one understands in such a way that greed does not arise for one who understands, for this venerable one is not overcome by greed and acts; this venerable one understands in such a way that hatred does not arise for one who understands… delusion… anger… resentment… denigration… domination… envy… evil jealousy… evil desire does not arise, for this venerable one is not overcome by evil desire and acts.’ The Third. 4. The Discourse to Mahācunda 24. On one occasion, the Venerable Mahācunda was dwelling among the Cetis, in Sahajāti. Then indeed, Venerable Mahācunda addressed the monks: "Friends, monks!" "Friend," indeed, those monks replied to Venerable Mahācunda. Venerable Mahācunda said this: "Friends, a monk speaking of knowledge, saying: 'I know this Dhamma, I see this Dhamma.' If, friends, that monk is overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domineering, by avarice, by wicked envy, by wicked desire, he should be understood thus: 'This venerable one does not know as one who knows does not have greed. Indeed, greed overcomes this venerable one. This venerable one does not know as one who knows does not have hatred... delusion... anger... resentment... denigration... domineering... avarice... wicked envy... wicked desire. Indeed, wicked desire overcomes this venerable one.' "Friends, a monk speaking of development, saying: 'My body is developed, my virtue is developed, my mind is developed, my wisdom is developed.' If, friends, that monk is overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domineering, by avarice, by wicked envy, by wicked desire, he should be understood thus: 'This venerable one does not know as one who knows does not have greed. Indeed, greed overcomes this venerable one. This venerable one does not know as one who knows does not have hatred... delusion... anger... resentment... denigration... domineering... avarice... wicked envy... wicked desire. Indeed, wicked desire overcomes this venerable one.' "Friends, a monk speaking of both knowledge and development, saying: 'I know this Dhamma, I see this Dhamma, my body is developed, my virtue is developed,