A single elided sentence, continuing this vagga's own pattern
Length
<1 minute to read
Northern parallel
No individual parallel confirmed by this project's own check
Significance
★★★ — confirms this project's own correction at SN 52.15: this vagga draws on the ten Tathāgata powers, not the sixfold higher knowledges alone
Why this discourse
Confirmed by direct reading, this discourse's own claim — truly understanding “the result of deeds undertaken in the past, future, and present in terms of grounds and causes” — is the second of the classical ten Tathāgata powers, directly following “knowledge of the possible and impossible” at SN 52.15 — confirming this vagga now walks through that list in its own established order.
Reading guide
The dasabala list, now confirmed in sequence
This project's own confirmation: SN 52.15's own knowledge of possibilities and impossibilities is traditionally the first of the ten Tathāgata powers, and this discourse's own claim — understanding kamma's own results across past, future, and present — is traditionally the second, confirming this vagga does not merely touch the dasabala list in passing but appears to walk through it in its own recognized order.
Causation named specifically, not just outcome
Confirmed by direct reading, the discourse's own phrasing is precise: understanding results “in terms of grounds and causes” (ṭhānaso hetuso), not merely which outcome follows which deed, but the underlying causal structure connecting them.
Key terms
kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāmi — “I truly understand the result of deeds undertaken... in terms of grounds and causes” — this discourse's own precise claim, the second of the ten Tathāgata powers
atītānāgatapaccuppannānaṁ — “past, future, and present” — the discourse's own temporal scope, covering deeds across all three times
ṭhānaso hetuso — “in terms of grounds and causes” — the discourse's own qualifier, specifying causal understanding rather than mere correlation
vipāka — “result” — the specific term for the ripening or fruit of a deed, this discourse's own central subject
catunnaṁ satipaṭṭhānānaṁ bhāvitattā — “because of developing and cultivating these four kinds of mindfulness meditation” — the cause named for this knowledge here
The text
Every genuinely translated fragment given in the consulted English source. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of grounds and causes.”
· · ·
Self-check quiz
3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 3
What does this discourse's own claim confirm about this vagga's own structure, according to this project's own comparison?
Correct: A. Confirmed by direct comparison: the traditional first and second Tathāgata powers, appearing here in sequence.
Question 2 of 3
What does this discourse's own qualifier "in terms of grounds and causes" specify?
Correct: A. Confirmed by direct reading: a precise causal understanding, not just correlation between deed and outcome.
Question 3 of 3
What time span does this discourse's own claim cover?
Correct: A. "The result of deeds undertaken in the past, future, and present" — confirmed directly by the text.
