[335] Bhikkhus, there are these six Tathāgata-powers of the Tathāgata, endowed with which powers the Tathāgata claims the place of the chief bull (āsabhaṇṭhāna), roars the lion's roar (sīhanāda) in the assemblies, and sets rolling the Wheel of Brahmā (brahmacakka). What six? Here, bhikkhus, the Tathāgata understands as it really is (yathābhūta) the possible as possible and the impossible as impossible. In that the Tathāgata understands as it really is the possible as possible and the impossible as impossible — this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Again, bhikkhus, the Tathāgata understands as it really is the result of undertakings of kamma (kammasamādāna) past, future, and present, in terms of possibilities and in terms of causes. In that the Tathāgata understands as it really is the result of undertakings of kamma past, future, and present, in terms of possibilities and in terms of causes — this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Again, bhikkhus, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations (samādhi), and attainments. In that the Tathāgata … this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Again, bhikkhus, the Tathāgata recollects his manifold former abodes, that is: one birth, two births … thus with their aspects and particulars he recollects his manifold former abodes. In that the Tathāgata recollects his manifold former abodes, that is: one birth, two births … thus with their aspects and particulars he recollects his manifold former abodes — this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Again, bhikkhus, the Tathāgata, with the divine eye, purified and surpassing the human … understands beings faring according to their kamma. In that the Tathāgata, with the divine eye, purified and surpassing the human … understands beings faring according to their kamma — this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Again, bhikkhus, the Tathāgata, with the destruction of the taints (āsava), having realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, having entered upon them, dwells therein. In that the Tathāgata, with the destruction of the taints … having realized … having entered upon them, dwells therein — this too, bhikkhus, is a Tathāgata-power of the Tathāgata, relying on which power the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā. These, bhikkhus, are the six Tathāgata-powers of the Tathāgata, endowed with which powers the Tathāgata claims the place of the chief bull, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
If, bhikkhus, in regard to these, others approach the Tathāgata and ask a question concerning the knowledge (ñāṇa), as it really is, of the possible as possible and the impossible as impossible, then in whatever way the knowledge, as it really is, of the possible as possible and the impossible as impossible is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the possible as possible and the impossible as impossible.
If, bhikkhus, others approach the Tathāgata and ask a question concerning the knowledge, as it really is, of the result of undertakings of kamma past, future, and present, in terms of possibilities and in terms of causes, then in whatever way the knowledge, as it really is, of the result of undertakings of kamma past, future, and present, in terms of possibilities and in terms of causes is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the result of undertakings of kamma past, future, and present, in terms of possibilities and in terms of causes.
If, bhikkhus, others approach the Tathāgata and ask a question concerning the knowledge, as it really is, of the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments, then in whatever way the knowledge, as it really is, of the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments.
If, bhikkhus, others approach the Tathāgata and ask a question concerning the knowledge, as it really is, of the recollection of former abodes, then in whatever way the knowledge, as it really is, of the recollection of former abodes is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the recollection of former abodes.
If, bhikkhus, others approach the Tathāgata and ask a question concerning the knowledge, as it really is, of the passing away and rebirth of beings, then in whatever way the knowledge, as it really is, of the passing away and rebirth of beings is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the passing away and rebirth of beings.
If, bhikkhus, others approach the Tathāgata and ask a question concerning the knowledge, as it really is, of the destruction of the taints, then in whatever way the knowledge, as it really is, of the destruction of the taints is known to the Tathāgata, in just that way the Tathāgata, being asked the question, answers them with the knowledge, as it really is, of the destruction of the taints.
Therein, bhikkhus, that knowledge, as it really is, of the possible as possible and the impossible as impossible — that too I declare to be for one who is concentrated, not for one who is unconcentrated. That knowledge, as it really is, of the result of undertakings of kamma past, future, and present, in terms of possibilities and in terms of causes — that too I declare to be for one who is concentrated, not for one who is unconcentrated. That knowledge, bhikkhus, as it really is, of the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments — that too I declare to be for one who is concentrated, not for one who is unconcentrated. That knowledge, bhikkhus, as it really is, of the recollection of former abodes — that too I declare to be for one who is concentrated, not for one who is unconcentrated. That knowledge, as it really is, of the passing away and rebirth of beings — that too I declare to be for one who is concentrated, not for one who is unconcentrated. That knowledge, as it really is, of the destruction of the taints — that too I declare to be for one who is concentrated, not for one who is unconcentrated. Thus indeed, bhikkhus, concentration is the path; lack of concentration is the wrong path.
The Great Chapter (Mahāvagga), the First.
Its summary (uddāna):
Soṇa, Phagguṇa, the six classes by birth, the taints, with the one of the timber trade,
Citta as fifth one should see, the destination, Udaka, the penetrative, and these six by way of the powers — thus the chapter.
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The Chapter on Deities (Devatāvagga), the Second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.