12.21. Mười Lực

Sāvatthiyaṁ viharati.

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

iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,

iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo,

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati.

Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.

Yadidaṁ avijjāpaccayā saṅkhārā;

saṅkhārapaccayā viññāṇaṁ …pe…

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

saṅkhāranirodhā viññāṇanirodho …pe…

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Paṭhamaṁ.

SC 1At 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: sn.ii.28 ‘Such is form, such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such their passing away; such is consciousness, such its origin, such its passing away. Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering.’”