#3. The Ten Powers

An ascetic who understands dependent origination may well escape those conditions.At Sāvatthī. “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. [Read More]

An ascetic who understands dependent origination will realize the goal of the ascetic life.At Sāvatthī. “There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t completely understand choices, their origin, their cessation, and the practice that leads to their cessation. [Read More]

A mendicant who understands dependent origination is a trainee who is accomplished in view.At Sāvatthī. “A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. [Read More]

Dependent origination is framed within the four noble truths.At Sāvatthī. Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates. And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. [Read More]

The Buddha is asked by Venerable Upavāṇa as to the origin of suffering. He replies that suffering originates by conditions. Moreover, all those who offer opinions as to the source of suffering are themselves part of the web of conditions, as they cannot state their views without contact.At Sāvatthī. Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, there are some ascetics and brahmins who declare that suffering is made by oneself. [Read More]

Sāriputta is asked by Venerable Bhūmija as to the origin of pleasure and pain. He replies that the Buddha teaches that pleasure and pain originate by conditions. Moreover, all those who offer opinions as to the source of suffering are themselves part of the web of conditions, as they cannot state their views without contact. Ānanda reports the exchange to the Buddha, who praises Sāriputta’s answer.At Sāvatthī. Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. [Read More]

Sāriputta is asked by various ascetics as to the origin of suffering. He replies that the Buddha teaches that suffering originates by conditions. Moreover, all those who offer opinions as to the source of suffering are themselves part of the web of conditions, as they cannot state their views without contact. Ānanda reports the exchange to the Buddha, who praises Sāriputta’s answer.Near Rājagaha, in the Bamboo Grove. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. [Read More]

The ending of defilements comes only when the truth is seen. But seeing the truth comes about due to a vital condition. In this way, twelve factors leading to freedom are united with the twelve factors leading to suffering.At Sāvatthī. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? [Read More]

The Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence. When hearing such an open teaching, a mendicant puts forth great effort, considering the good for both themselves and for others.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. [Read More]

The Buddha’s teaching rests on his possession of ten powers and four grounds for self-confidence.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. [Read More]