Saṃyutta Nikāya
5. Mahā-Vagga
51. Iddhi-Pāda Saṃyutta
3. Ayo-Guḷa Vagga
Sutta 32
Tathāgata Suttaṃ
Tathāgata
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time Bhagava,
Sāvatthi-town revisiting.
There then The Lucky Man addressed the beggars:
"What is it, do you think, beggars,
that was developed,
made a big thing of
by the Tathāgata,
that he is such an advanced being
of such great power?"
"For us Bhante,
things are best resorted to
rooted in the Lucky Man,
channeled through Bhagava.
It would be good, Bhante,
if further explanation of this point
were given by the Lucky Man.
That which is said by the Lucky Man
will be held in memory by the beggars."
"Listen up then beggars!
Four then, beggars,
are the power-paths
that were developed,
made a big thing of
by the Tathāgata,
that he is such an advanced being
of such great power.
Which four?
Here beggars, the Tathāgata
develops the power-path
that is wish-serenity-connected-exertion-own-making thus:
'Let my energy not be too sluggish,
not be too unrestrained,
not be inwardly cramped,
not be scattered abroad.'
He lives after-before-perceiving:
As before so after
as after so before.
As above, so below,
as below, so above.
As by day, so by night,
as by night, so by day.
Thus with clear thinking,
disentangled thinking,
his heart becomes radiant.
He develops the power-path
that is energy-serenity-connected-exertion-own-making thus:
'Let my energy not be too sluggish,
not be too unrestrained,
not be inwardly cramped,
not be scattered abroad.'
He lives after-before-perceiving:
As before so after
as after so before.
As above, so below,
as below, so above.
As by day, so by night,
as by night, so by day.
Thus with clear thinking,
disentangled thinking,
his heart becomes radiant.
He develops the power-path
that is heart-serenity-connected-exertion-own-making thus:
'Let my energy not be too sluggish,
not be too unrestrained,
not be inwardly cramped,
not be scattered abroad.'
He lives after-before-perceiving:
As before so after
as after so before.
As above, so below,
as below, so above.
As by day, so by night,
as by night, so by day.
Thus with clear thinking,
disentangled thinking,
his heart becomes radiant.
He develops the power-path
that is investigation-serenity-connected-exertion-own-making thus:
'Let my energy not be too sluggish,
not be too unrestrained,
not be inwardly cramped,
not be scattered abroad.'
He lives after-before-perceiving:
As before so after
as after so before.
As above, so below,
as below, so above.
As by day, so by night,
as by night, so by day.
Thus with clear thinking,
disentangled thinking,
his heart becomes radiant.
These then, beggars,
are the four power-paths
that were developed,
made a big thing of
by the Tathāgata,
that he is such an advanced being
of such great power.
It is because he has thus developed, beggars,
thus made a big thing of,
the four power-paths,
that the Tathāgata
experiences not just one
of the various sorts of power.
Being one
he also becomes many,
being many
he also becomes one.
Manifest here,
transported beyond notice,
transported through walls,
transported through fortifications unsticking,
he goes whithersoever
as if in space.
He jumps into
and out of the earth
as though in water;
goes on water
without parting it
as though on solid ground.
He goes through space cross-legged
like a bird on the wing.
He touches and feels with the hand
the Moon and Sun,
as great and powerful as they are.
He turns up in the body
even in the Brahmā world.
It is because he has thus developed, beggars,
thus made a big thing of,
the four power-paths,
that the Tathāgata
with purified godlike hearing,
beyond that of ordinary men,
hears both sounds:
godly and man-made,
far or near.
It is because he has thus developed, beggars,
thus made a big thing of,
the four power-paths,
that the Tathāgata —
of other beings,
of other men,
heart encompassing heart,
he knows:
Of a lustful heart:
'This is a lustful heart.'
Of a lust-free heart:
'This is a lust-free heart.'
Of a hateful heart:
'This is a hateful heart.'
Of a hate-free heart:
'This is a hate-free heart.'
Of a clogged up heart:
'This is a clogged up heart.'
Of an unclogged heart:
'This is an unclogged heart.'
Of an deranged heart:
'This is a deranged heart.'
Of a balanced heart:
'This is a balanced heart'
Of a constricted heart:
'This is a constricted heart.'
Of an unconstricted heart:
'This is an unconstricted heart.'
Of a state of heart that is less than superior:
'This is a state of heart that is less than superior.'
Of a state of heart that is superior:
'This state of heart is nothing less than superior.'
Of useless heart:
'This is a useless heart.'
Of a beneficial heart:
'This is a beneficial heart.'
Of a heart that is not free:
'This is a heart that is not free.'
Of a heart that is freed:
'This is a heart that is freed.'
It is because he has thus developed, beggars,
thus made a big thing of,
the four power-paths,
that the Tathāgata
recollects not just one arrangement of previous inhabitations.
For example:
Just one birth,
just two births,
just three births,
just four births,
just five births,
just ten births,
just twenty births,
just thirty births,
just forty births,
just fifty births,
one hundred births in all,
a thousand births in all,
a hundred-thousand births in all,
not just one evolution of a kappa,
not just one devolution of a kappa,
not just one evolution and devolution of a kappa.
That there:
'Of such a name
of such a clan
of such color
of such food
of such experience of pleasure and pain,
of such coming to life's end.
Shifting away from that, re-appearing elsewhere.
In that habitation:
Of such a name
of such a clan
of such color
of such food
of such experience of pleasure and pain,
of such coming to life's end.
Shifting away from that reborn here.'
Thus with its makeup in detail,
he recollects not just one arrangement of previous inhabitations.
It is because he has thus developed, beggars,
thus made a big thing of,
the four power-paths,
that the Tathāgata
sees beings with purified godlike sight
surpassing that of mankind.
He knows of beings
their shifting away, re-appearance,
being left behind, advancing,
their beauty, their ugliness,
their experiencing of pleasure, experiencing of pain,
according to their intentional deeds:
'For sure these good beings were
committed to injurious bodily conduct,
committed to injurious verbal conduct,
committed to injurious mental conduct,
denigrated Aristocrats,
held low views,
were committed to behavior in accordance with low views,
for upon the break up of the body after death
they have arisen in states of woe,
pain,
punishment,
Niraya Hell.
For sure these good beings were
committed to beneficial bodily conduct,
committed to beneficial verbal conduct,
committed to beneficial mental conduct,
spoke well of Aristocrats,
were of consummate view,
were committed to behavior in accordance with consummate view,
for upon the break up of the body after death
they have arisen in worlds of heavenly pleasures.'
Thus he sees beings with purified godlike sight
surpassing that of mankind.
And he knows of beings
their shifting away, re-appearance,
being left behind, advancing,
their beauty, their ugliness,
their experiencing of pleasure, experiencing of pain,
according to their intentional deeds.
And further, beggars, it is because he has thus developed,
thus made a big thing of the four power-paths,
that through his own higher knowledge the Tathāgata experienced
the destruction of the corrupting influences,
and without corrupting influences,
in this seen thing,
enters into and lives
in freedom of heart,
freedom of wisdom."
