sn.12.22 Saṁyutta Nikāya (Linked Discourses)

The Ten Powers (2)

At Savatthī. “Bhikkhus, possessing the ten powers and the four grounds of self-confidence, the Tathagata claims the place of the chief bull of the herd, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel thus: ‘Such is form … as in §21 … Such is the cessation of this whole mass of suffering.’

“Bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork. When, bhikkhus, the Dhamma has thus been well expounded by me, elucidated, disclosed, revealed, stripped of patchwork, this is enough for a clansman who has gone forth out of faith to arouse his energy thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, by manly energy, by manly exertion. ’

“Bhikkhus, the lazy person dwells in suffering, soiled by evil unwholesome states, and great is the personal good that he neglects. But the energetic person dwells happily, secluded from evil unwholesome states, and great is the personal good that he achieves. It is not by the inferior that the supreme is attained; rather, it is by the supreme that the supreme is attained. Bhikkhus, this holy life is a beverage of cream; the Teacher is present. Therefore, bhikkhus, arouse your energy for the attainment of the as-yet-unattained, for the achievement of the as-yetunachieved, for the realization of the as-yet-unrealized, with the thought: ‘In such a way this going forth of ours will not be barren, but fruitful and fertile; and when we use the robes, almsfood, lodgings, and medicinal requisites offered to us by others, these services they provide for us will be of great fruit and benefit to them.’ Thus, bhikkhus, should you train yourselves.

“Considering your own good, bhikkhus, it is enough to strive for the goal with diligence; considering the good of others, it is enough to strive for the goal with diligence; considering the good of both, it is enough to strive for the goal with diligence.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

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The Ten Powers (2nd)

At Sāvatthī.
“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 holy wheel.
Such is form, such is the origin of form, such is the ending of form.
Such is feeling, such is the origin of feeling, such is the ending of feeling.
Such is perception, such is the origin of perception, such is the ending of perception.
Such are choices, such is the origin of choices, such is the ending of choices.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
When this exists, that is; due to the arising of this, that arises.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Ignorance is a condition for choices.
Choices are a condition for consciousness. …
That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease.
When choices cease, consciousness ceases. …
That is how this entire mass of suffering ceases.
So the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.
Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his energy.
‘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.’
A lazy person lives in suffering, mixed up with bad, unskillful qualities, and ruins a great deal of their own good.
An energetic person lives happily, secluded from bad, unskillful qualities, and fulfills a great deal of their own good.
The best isn’t reached by the worst.
The best is reached by the best.
This spiritual life is the cream, mendicants, and the Teacher is before you.
So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking:
‘In this way our going forth will not be wasted, but will be fruitful and fertile.
And our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’
That’s how you should train.
Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence.
Considering what is good for others is quite enough for you to persist with diligence.
Considering what is good for both is quite enough for you to persist with diligence.”