"Bhikkhus, there are these six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. What are the six?

Here, bhikkhus, the Tathāgata knows, as it actually is, the possible as possible and the impossible as impossible. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Further, again, bhikkhus, the Tathāgata knows the results of actions performed in the past, future, and present according to their causes and conditions, as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Further, again, bhikkhus, the Tathāgata knows the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Further, again, bhikkhus, the Tathāgata recollects his manifold past lives in detail, such as one birth, two births, and so forth, up to hundreds of thousands of births, including names, clans, appearances, experiences, and locations. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Further, again, bhikkhus, the Tathāgata sees beings passing away and arising, with his divine eye, purified and surpassing human vision. He knows beings as lowly or exalted, beautiful or ugly, fortunate or unfortunate, according to their actions. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

Further, again, bhikkhus, the Tathāgata dwells having personally realized with direct knowing the wearing away of the taints, experiencing the liberation of mind and liberation by wisdom, in the visible state. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. Bhikkhus, these are the six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

If others, bhikkhus, approach the Tathāgata and question him about what is possible and what is impossible as it actually is, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, what is possible and what is impossible, so too does the Tathāgata answer accordingly when asked.

If others, bhikkhus, approach the Tathāgata and question him about the results of actions performed in the past, future, and present according to their causes and conditions as they actually are, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, the results of actions in the past, future, and present according to their causes and conditions, so too does the Tathāgata answer accordingly when asked.

If others, bhikkhus, approach the Tathāgata and question him about the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments, so too does the Tathāgata answer accordingly when asked.

If others, bhikkhus, approach the Tathāgata and question him about his manifold past lives in detail as he actually recollects them, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as he actually recollects, his manifold past lives, so too does the Tathāgata answer accordingly when asked.

If others, bhikkhus, approach the Tathāgata and question him about beings passing away and arising with his divine eye, as he actually sees them, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, beings passing away and arising, so too does the Tathāgata answer accordingly when asked.

If others, bhikkhus, approach the Tathāgata and question him about the wearing away of the taints, as he actually knows and has realized it, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, the wearing away of the taints, so too does the Tathāgata answer accordingly when asked.

Therefore, bhikkhus, I declare that knowledge of the possible as possible and the impossible as impossible, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the results of actions in the past, future, and present, according to their causes and conditions, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of manifold past lives, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of beings passing away and arising, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness. Knowledge of the wearing away of the taints, as it actually is, is accessible to one who has collectedness, not to one who lacks collectedness.

Thus, bhikkhus, collectedness is the path; non-collectedness is the wrong path."