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Main_page >> The Ten Powers of Buddha


The Ten Powers of Buddha are described in Anguttara Nikaya, Book 10-Sutta 21 (Lion's Roar)
Because of these powers, one is known as The Buddha.

10.21 Lion's Roar[]


21. The Lion Roar (Sihanada sans. Singha-nada)[]

"Bhikkhus(monks), in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, [33] and roars his lion's roar three times. Then he sets out in search of game. For what reason? [With the thought:] 'Let me not cause harm to small creatures that might cross my track.'

"The lion, bhikkhus, is a designation for the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. When the Tathagata(Buddha) teaches the Dhamma to an assembly, this is his lion's roar. "

"Bhikkhus(Monks), there are these ten Tathagata(Buddha)'s powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. What ten?

(1) "Here, the Tathagata(Buddha) understands as it really is the possible as possible and the impossible as impossible. Since the Tathagata(Buddha) understands as it really is the possible as possible and the impossible as impossible, this is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.

(2) "Again, the Tathagata(Buddha) understands as it really is the result of the undertaking of kamma(karma/deeds) past, future, and present in terms of possibilities and causes. Since the Tathagata(Buddha) understands as it really is . . . the result of the undertaking of kamma(karma/deeds) . . . this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which he ... sets in motion the brahma wheel.

(3) "Again, the Tathagata(Buddha) understands as it really is the ways leading everywhere. Since the Tathagata(Buddha) understands as it really is the ways leading everywhere, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which he . . . sets in motion the brahma wheel.

(4) "Again, the Tathagata(Buddha) [34] understands as it really is the world with its numerous and diverse elements. Since the Tathagata(Buddha) understands as it really is the world with its numerous and diverse elements, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which . . . he sets in motion the brahma wheel.

(5) " Again, the Tathagata(Buddha) understands as it really is the diversity in the dispositions of beings. Since the Tathagata(Buddha) understands as it really is the diversity in the dispositions of beings, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which . . . he sets in motion the brahma wheel.

(6) "Again, the Tathagata(Buddha) understands as it really is the superior or inferior condition of the faculties of other beings and persons. Since the Tathagata(Buddha) understands as it really is the superior or inferior condition of the faculties of other beings and persons, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which . . . he sets in motion the brahma wheel.

(7) "Again, the Tathagata(Buddha) understands as it really is the defilement, the cleansing, and the emergence in regard to the jhanas(trance states), emancipations, samadhi(self absorption/trance)s, and meditative attainments. Since the Tathagata(Buddha) understands as it really is the defilement; the cleansing, and the emergence in regard to the jhanas(trance states) . . . this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which . . . he sets in motion the brahma wheel.

(8) "Again, the Tathagata(Buddha) recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths, three rebirths, four rebirths, five rebirths, ten rebirths, twenty rebirths, thirty rebirths, forty [35] rebirths, fifty rebirths, a hundred rebirths, a thousand rebirths, a hundred thousand rebirths, many eons of world-dissolution, many eons of world evolution, many eons of world-dissolution and world-evolution thus: 'There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life. span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.' Thus he recollects his manifold past abodes(of past rebirths) with their aspects and details. Since the Tathagata(Buddha) recollects his manifold past abodes(of past rebirths) ... with their aspects and details, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which . . . he sets in motion the brahma wheel.

(9) "Again, with the divine eye, which is purified and surpasses the human, the Tathagata(Buddha) sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma(karma/deeds) thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma(karma/deeds). [36] Since the Tathagata(Buddha) . . . understands how beings fare in accordance with their kamma(karma/deeds), this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which ... he sets in motion the brahma wheel. .

(10) "Again, with the destruction of the taints, the Tathagata(Buddha) has realized for himself with direct knowledge(abhinna, 6 supernatural knowledges), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Since the Tathagata(Buddha) has realized for himself . . . the taintless liberation of mind, liberation by panna(divine knowledge) . . . this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, on account of which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.

"These, bhikkhus, are the ten Tathagata(Buddha)'s powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel."


Also see : Mahasihanada Sutta in Majjhima Nikaya


Pali-English Version[]

1. Sīhanādasuttaṃ

21. ‘‘Sīho , bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketi. Samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Taṃ kissa hetu? ‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti!

‘‘‘Sīho’ti, kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.

[ma. ni. 1.148; vibha. 760; paṭi. ma. 2.44] ‘‘Dasayimāni , bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

(1)Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

(2)‘‘Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

(3)‘‘Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave , tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

(4)‘‘Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ [anekadhātunānādhātulokaṃ (sī. ka.)] yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

(5)‘‘Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

(6)‘‘Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

(7)‘‘Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi…pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti…pe… brahmacakkaṃ pavatteti.

(8)‘‘Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

(9)‘‘Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi , bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

(10)‘‘Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

‘‘Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Paṭhamaṃ.

Pali-Devnagri Version[]

१. सीहनादसुत्तं

२१. ‘‘सीहो , भिक्खवे, मिगराजा सायन्हसमयं आसया निक्खमति। आसया निक्खमित्वा विजम्भति। विजम्भित्वा समन्ता चतुद्दिसं [चतुद्दिसा (स्या॰ क॰) अ॰ नि॰ ६.६४] अनुविलोकेति। समन्ता चतुद्दिसं [चतुद्दिसा (स्या॰ क॰) अ॰ नि॰ ६.६४] अनुविलोकेत्वा तिक्खत्तुं सीहनादं नदति। तिक्खत्तुं सीहनादं नदित्वा गोचराय पक्‍कमति। तं किस्स हेतु? ‘माहं खुद्दके पाणे विसमगते सङ्घातं आपादेसि’न्ति!

‘‘‘सीहो’ति, खो भिक्खवे, तथागतस्सेतं अधिवचनं अरहतो सम्मासम्बुद्धस्स। यं खो, भिक्खवे, तथागतो परिसाय धम्मं देसेति, इदमस्स होति सीहनादस्मिं।

[म॰ नि॰ १.१४८; विभ॰ ७६०; पटि॰ म॰ २.४४] ‘‘दसयिमानि , भिक्खवे, तथागतस्स तथागतबलानि, येहि बलेहि समन्‍नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति। कतमानि दस?

(1)इध, भिक्खवे, तथागतो ठानञ्‍च ठानतो अट्ठानञ्‍च अट्ठानतो यथाभूतं पजानाति। यम्पि, भिक्खवे, तथागतो ठानञ्‍च ठानतो अट्ठानञ्‍च अट्ठानतो यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

(2)‘‘पुन चपरं, भिक्खवे, तथागतो अतीतानागतपच्‍चुप्पन्‍नानं कम्मसमादानानं ठानसो हेतुसो विपाकं यथाभूतं पजानाति। यम्पि, भिक्खवे, तथागतो अतीतानागतपच्‍चुप्पन्‍नानं कम्मसमादानानं ठानसो हेतुसो विपाकं यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

(3)‘‘पुन चपरं, भिक्खवे, तथागतो सब्बत्थगामिनिं पटिपदं यथाभूतं पजानाति। यम्पि, भिक्खवे , तथागतो सब्बत्थगामिनिं पटिपदं यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

(4)‘‘पुन चपरं, भिक्खवे, तथागतो अनेकधातुं नानाधातुं लोकं [अनेकधातुनानाधातुलोकं (सी॰ क॰)] यथाभूतं पजानाति। यम्पि, भिक्खवे, तथागतो अनेकधातुं नानाधातुं लोकं यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति…पे॰… ब्रह्मचक्‍कं पवत्तेति।

(5)‘‘पुन चपरं, भिक्खवे, तथागतो सत्तानं नानाधिमुत्तिकतं यथाभूतं पजानाति। यम्पि, भिक्खवे, तथागतो सत्तानं नानाधिमुत्तिकतं यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति…पे॰… ब्रह्मचक्‍कं पवत्तेति।

(6)‘‘पुन चपरं, भिक्खवे, तथागतो परसत्तानं परपुग्गलानं इन्द्रियपरोपरियत्तं यथाभूतं पजानाति। यम्पि, भिक्खवे, तथागतो परसत्तानं परपुग्गलानं इन्द्रियपरोपरियत्तं यथाभूतं पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति…पे॰… ब्रह्मचक्‍कं पवत्तेति।

(7)‘‘पुन चपरं, भिक्खवे, तथागतो झानविमोक्खसमाधिसमापत्तीनं संकिलेसं वोदानं वुट्ठानं यथाभूतं पजानाति। यम्पि…पे॰… पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति…पे॰… ब्रह्मचक्‍कं पवत्तेति।

(8)‘‘पुन चपरं, भिक्खवे, तथागतो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं – एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्‍चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्‍ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे, ‘अमुत्रासिं एवंनामो एवंगोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवंगोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्‍नो’ति, इति साकारं सउद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। यम्पि भिक्खवे, तथागतो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं – एकम्पि जातिं द्वेपि जातियो…पे॰… इति साकारं सउद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

(9)‘‘पुन चपरं, भिक्खवे, तथागतो दिब्बेन चक्खुना विसुद्धेन अतिक्‍कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्‍जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति – ‘इमे वत भोन्तो सत्ता कायदुच्‍चरितेन समन्‍नागता वचीदुच्‍चरितेन समन्‍नागता मनोदुच्‍चरितेन समन्‍नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्‍ना; इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्‍नागता वचीसुचरितेन समन्‍नागता मनोसुचरितेन समन्‍नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्‍ना’ति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्‍कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्‍जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति। यम्पि , भिक्खवे, तथागतो दिब्बेन चक्खुना विसुद्धेन अतिक्‍कन्तमानुसकेन…पे॰… यथाकम्मूपगे सत्ते पजानाति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

(10)‘‘पुन चपरं, भिक्खवे, तथागतो आसवानं खया अनासवं चेतोविमुत्तिं पञ्‍ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्‍ञा सच्छिकत्वा उपसम्पज्‍ज विहरति। यम्पि, भिक्खवे, तथागतो आसवानं खया अनासवं चेतोविमुत्तिं पञ्‍ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्‍ञा सच्छिकत्वा उपसम्पज्‍ज विहरति, इदम्पि, भिक्खवे, तथागतस्स तथागतबलं होति, यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेति।

‘‘इमानि खो, भिक्खवे, दस तथागतस्स तथागतबलानि, येहि बलेहि समन्‍नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्‍कं पवत्तेती’’ति। पठमं।

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