The Ten Powers (2nd) Dutiyadasabalasutta

At Sāvatthī. Sāvatthiyaṁ viharati.

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

Such is form, such is the origin of form, such is the ending of form. ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, Such is feeling, such is the origin of feeling, such is the ending of feeling. iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, Such is perception, such is the origin of perception, such is the ending of perception. iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, Such are choices, such is the origin of choices, such is the ending of choices. iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, Such is consciousness, such is the origin of consciousness, such is the ending of consciousness. iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

When this exists, this comes to be; due to the arising of this, this arises. Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.

Ignorance is a requirement for choices. Yadidaṁ avijjāpaccayā saṅkhārā;

Choices are a requirement for consciousness. … saṅkhārapaccayā viññāṇaṁ …pe… That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. When ignorance fades away and ceases with no residue left behind, choices cease. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When choices cease, consciousness ceases. … saṅkhāranirodhā viññāṇanirodho …pe… That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. In this teaching thus well-explained, it is quite enough for a gentleman who has gone forth out of faith to rouse up energy. Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ: ‘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.’ ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.

A lazy person lives in suffering, mixed up with bad, unskillful qualities, neglecting their heart’s great goal. Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti. But an energetic person lives happily, secluded from bad, unskillful qualities, fulfilling their heart’s great goal. Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti.

The best isn’t reached by the worst. Na, bhikkhave, hīnena aggassa patti hoti. The best is reached by the best. Aggena ca kho, bhikkhave, aggassa patti hoti. This spiritual life is the cream, mendicants, and the Teacher is before you. Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto.

So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘In this way our going forth will not be barren, but will be fruitful and fertile. ‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. 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.’ Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti—That’s how you should train. evañhi vo, bhikkhave, sikkhitabbaṁ.

Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; Considering what is good for others is quite enough for you to persist with diligence. paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; Considering what is good for both is quite enough for you to persist with diligence.” ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.