The Related Suttas Collection 12.22

3. The Ten Powers

The Ten Powers (2nd)

At Sāvatthī.

“Bhikkhus, 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 functioning patterns, such is the origin of functioning patterns, such is the ending of functioning patterns. 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 functioning patterns.

Functioning patterns are a condition for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, functioning patterns cease. When functioning patterns 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, bhikkhus, 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, bhikkhus, 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.”