6: The Book of the Sixes
64. Lion's Roar
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1"Bhikkhus, there are these six Tathāgata's powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. [n.1422] It is strange that only six Tathāgata's powers are mentioned here. Usually, ten Tathāgata's powers are cited (identified as ñāṇabalāni, powers of knowledge). In AN the ten are in AN10.21. They are also at MN 12.9–20, I 69–71, and analyzed at Vibh 335 — 44 (Be §§809–31). What six?
(1) "Here, bhikkhus, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. [n.1423] Some examples of the possible (ṭhāna) and the impossible (aṭṭhāna) are at AN1.268–95; MN 115.12–18, III 64–67; and Vibh 335–38 (Be §809). Since the Tathāgata understands as it really is the possible as possible and the impossible as impossible, this is a Tathāgata's power that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.
2(2) "Again, the Tathāgata understands as it really is the result of the undertaking of kamma past, future, and present in terms of possibilities and causes. [n.1424] Ṭhānaso hetuso. Mp explains possibility (ṭhāna) as condition (paccaya). Following Vibh 338–39 (Be §810), it takes this to be knowledge of the conditions for kamma bringing a result in connection with four factors that can either reinforce or impede its maturation: realm (gati, one's place of rebirth), acquisitions (upadhi, one's body and mind), time (kāla), and effort (payoga). The cause (hetu) is the kamma itself. Since the Tathāgata understands as it really is the result of the undertaking of kamma … this too is a Tathāgata's power that the Tathāgata has, possessing which he … sets in motion the brahma wheel.
3(3) "Again, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments. [n.1425] The four jhānas are found throughout the Nikāyas. The eight emancipations (vimokkha) are at AN8.66. The three kinds of concentration (samādhi) are at AN8.63: concentration with thought and examination, without thought but with examination only, and without thought and examination. The nine meditative attainments (samāpatti) are the same as the nine progressive dwellings (anupubbavihārā) at AN9.32. The defilement (saṁkilesa) is a quality that leads to deterioration; the cleansing (vodāna) is a quality that makes for distinction; and the emergence (vuṭṭhāna), according to Vibh 342–43 (Be §828), is the cleansing and emergence itself. "Cleansing" here means that proficiency in the lower jhāna is the foundation for the next higher jhāna; "emergence itself" means coming out from the jhāna. Since the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas … this too is a Tathāgata's power that the Tathāgata has, possessing which he … sets in motion the brahma wheel.
4(4) "Again, the Tathāgata recollects his manifold past abodes, that is, one birth, two births … Thus he recollects his manifold past abodes with their aspects and details. Since the Tathāgata recollects his manifold past abodes … with their aspects and details, this too is a Tathāgata's power that the Tathāgata has, possessing which he … sets in motion the brahma wheel.
5(5) "Again, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and being reborn … and he understands how beings fare in accordance with their kamma. Since the Tathāgata … understands how beings fare in accordance with their kamma, this too is a Tathāgata's power that the Tathāgata has, possessing which he … sets in motion the brahma wheel.
6(6) "Again, with the destruction of the taints, the Tathāgata has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since the Tathāgata has realized for himself … the taintless liberation of mind, liberation by wisdom … this too is a Tathāgata's power that the Tathāgata has, possessing which he … sets in motion the brahma wheel.
"These are the six Tathāgata's powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.
7(1) "If, bhikkhus, others approach the Tathāgata and ask him a question related to his knowledge as it really is of the possible as possible and the impossible as impossible, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.
8(2) "If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the result of the undertaking of kamma past, future, and present in terms of possibilities and causes, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.
9(3) "If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.
10(4) "If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the recollection of past abodes, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge. [n.1426] Ce and Be indicate, by the use of ellipsis points, that the last three sections should be expanded in full, as in AN6.2. To facilitate readability, I present these sections without showing the elision of stock phrases.
11(5) "If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the passing away and rebirth of beings, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.
12(6) "If others approach the Tathāgata and ask him a question related to his knowledge as it really is of the taintless liberation of mind, liberation by wisdom, then the Tathāgata, questioned in this way, answers them exactly as he has understood this knowledge.
13(1) "I say, bhikkhus, that the knowledge as it really is of the possible as possible and the impossible as impossible is for one who is concentrated, not for one who lacks concentration.
(2) "I say that the knowledge as it really is of the result of the undertaking of kammas past, future, and present in terms of possibilities and causes is for one who is concentrated, not for one who lacks concentration.
(3) "I say that the knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments is for one who is concentrated, not for one who lacks concentration.
(4) "I say that the knowledge as it really is of the recollection of past abodes is for one who is concentrated, not for one who lacks concentration.
(5) "I say that the knowledge as it really is of the passing away and rebirth of beings is for one who is concentrated, not for one who lacks concentration.
(6) "I say that the knowledge as it really is of the taintless liberation of mind, liberation by wisdom, is for one who is concentrated, not for one who lacks concentration.
"Thus, bhikkhus, concentration is the path; lack of concentration is the wrong path."
1"Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni cha?
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (1)
2Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (2)
3Puna caparaṁ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato … pe … idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (3)
4Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ – ekampi jātiṁ, dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ – ekampi jātiṁ, dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (4)
5Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (5)
6Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā … pe … sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṁ khayā … pe … sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (6)
7Tatra ce, bhikkhave, pare tathāgataṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (1)
8Tatra ce, bhikkhave, pare tathāgataṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (2)
9Tatra ce, bhikkhave, pare tathāgataṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhsamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (3)
10Tatra ce, bhikkhave, pare tathāgataṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (4)
11Tatra ce, bhikkhave, pare tathāgataṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (5)
12Tatra ce, bhikkhave, pare tathāgataṁ āsavānaṁ khayā … pe … yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. Yathā yathā, bhikkhave, tathāgatassa āsavānaṁ khayā … pe … yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato āsavānaṁ khayā … pe … yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. (6)
13Tatra, bhikkhave, yampidaṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Yampidaṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Yampidaṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Yampidaṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Yampidaṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Yampidaṁ āsavānaṁ khayā … pe … yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.
Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo"ti.
Dasamaṁ.
Mahāvaggo chaṭṭho.
14Soṇo phagguno bhijāti,
āsavā dāruhatthi ca;
Majjhe ñāṇaṁ nibbedhikaṁ,
sīhanādoti te dasāti.