Paṭisambhidāmagga Yuganaddhavagga 2.9.

Discussion on Strengths

Balakathā Sāvatthinidānaṁ.

Originating in Sāvatthi.

“Pañcimāni, bhikkhave, balāni.

Disciples, there are these five strengths.

Katamāni pañca?

What five?

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balāni.

The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, the strength of wisdom: These are the five strengths.

Api ca aṭṭhasaṭṭhi balāni— saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ, hiribalaṁ, ottappabalaṁ, paṭisaṅkhānabalaṁ, bhāvanābalaṁ, anavajjabalaṁ, saṅgahabalaṁ, khantibalaṁ, paññattibalaṁ, nijjhattibalaṁ, issariyabalaṁ, adhiṭṭhānabalaṁ, samathabalaṁ, vipassanābalaṁ, dasa sekhabalāni, dasa asekhabalāni, dasa khīṇāsavabalāni, dasa iddhibalāni, dasa tathāgatabalāni”. Katamaṁ saddhābalaṁ? Assaddhiye na kampatīti—saddhābalaṁ.

Moreover, there are sixty-eight strengths: The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, the strength of wisdom, the strength of moral shame, the strength of moral dread, the strength of reflection, the strength of development, the strength of blamelessness, the strength of support, the strength of patience, the strength of designation, the strength of discernment, the strength of authority, the strength of determination, the strength of tranquility, the strength of insight, the ten strengths of a learner, the ten strengths of a non-learner, the ten strengths of one who has destroyed the taints, the ten strengths of supernormal power, the ten strengths of a Tathāgata.

Sahajātānaṁ dhammānaṁ upatthambhanaṭṭhena saddhābalaṁ, kilesānaṁ pariyādānaṭṭhena saddhābalaṁ, paṭivedhādivisodhanaṭṭhena saddhābalaṁ, cittassa adhiṭṭhānaṭṭhena saddhābalaṁ, cittassa vodānaṭṭhena saddhābalaṁ, visesādhigamaṭṭhena saddhābalaṁ, uttaripaṭivedhaṭṭhena saddhābalaṁ, saccābhisamayaṭṭhena saddhābalaṁ, nirodhe patiṭṭhāpakaṭṭhena saddhābalaṁ.

What is the strength of faith? It is the strength of faith that does not waver in the face of faithlessness. It is the strength of faith in the sense of supporting co-arisen states, in the sense of overcoming defilements, in the sense of purification through realization, in the sense of determination of the mind, in the sense of cleansing the mind, in the sense of attaining distinction, in the sense of further realization, in the sense of knowing the truths, in the sense of establishing in cessation. This is the strength of faith.

Idaṁ saddhābalaṁ.

What is the strength of energy?

Katamaṁ vīriyabalaṁ? Kosajje na kampatīti—vīriyabalaṁ.

It is the strength of energy that does not waver in the face of laziness.

Sahajātānaṁ dhammānaṁ upatthambhanaṭṭhena vīriyabalaṁ, kilesānaṁ pariyādānaṭṭhena vīriyabalaṁ, paṭivedhādivisodhanaṭṭhena vīriyabalaṁ, cittassa adhiṭṭhānaṭṭhena vīriyabalaṁ, cittassa vodānaṭṭhena vīriyabalaṁ, visesādhigamaṭṭhena vīriyabalaṁ, uttaripaṭivedhaṭṭhena vīriyabalaṁ, saccābhisamayaṭṭhena vīriyabalaṁ, nirodhe patiṭṭhāpakaṭṭhena vīriyabalaṁ.

It is the strength of energy in the sense of supporting co-arisen states, in the sense of overcoming defilements, in the sense of purification through realization, in the sense of determination of the mind, in the sense of cleansing the mind, in the sense of attaining distinction, in the sense of further realization, in the sense of knowing the truths, in the sense of establishing in cessation. This is the strength of energy.

Idaṁ vīriyabalaṁ.

What is the strength of mindfulness?

Katamaṁ satibalaṁ? Pamāde na kampatīti—satibalaṁ.

It is the strength of mindfulness that does not waver in the face of negligence.

Sahajātānaṁ dhammānaṁ upatthambhanaṭṭhena satibalaṁ …pe…

It is the strength of mindfulness in the sense of supporting co-arisen states, in the sense of establishing in cessation.

nirodhe patiṭṭhāpakaṭṭhena satibalaṁ.

This is the strength of mindfulness.

Idaṁ satibalaṁ.

What is the strength of concentration?

Katamaṁ samādhibalaṁ? Uddhacce na kampatīti—samādhibalaṁ.

It is the strength of concentration that does not waver in the face of restlessness.

Sahajātānaṁ dhammānaṁ upatthambhanaṭṭhena samādhibalaṁ …pe…

It is the strength of concentration in the sense of supporting co-arisen states, in the sense of establishing in cessation.

nirodhe patiṭṭhāpakaṭṭhena samādhibalaṁ.

This is the strength of concentration.

Idaṁ samādhibalaṁ.

What is the strength of wisdom?

Katamaṁ paññābalaṁ? Avijjāya na kampatīti—paññābalaṁ.

It is the strength of wisdom that does not waver in the face of ignorance.

Sahajātānaṁ dhammānaṁ upatthambhanaṭṭhena paññābalaṁ …pe…

It is the strength of wisdom in the sense of supporting co-arisen states, in the sense of establishing in cessation.

nirodhe patiṭṭhāpakaṭṭhena paññābalaṁ.

The power of wisdom is the foundation of restraint.

Idaṁ paññābalaṁ.

This is the power of wisdom.

What is the power of moral shame?

Katamaṁ hiribalaṁ? Nekkhammena kāmacchandaṁ hirīyatīti— hiribalaṁ.

By renunciation, one feels moral shame towards sense satisfaction: this is the power of moral shame.

Abyāpādena byāpādaṁ hirīyatīti—hiribalaṁ. Ālokasaññāya thinamiddhaṁ hirīyatīti—hiribalaṁ. Avikkhepena uddhaccaṁ hirīyatīti—hiribalaṁ.

By non-ill will, one feels moral shame towards ill will: this is the power of moral shame. By perception of light, one feels moral shame towards sloth and torpor: this is the power of moral shame.

Dhammavavatthānena vicikicchaṁ hirīyatīti—hiribalaṁ.

By non-distraction, one feels moral shame towards restlessness: this is the power of moral shame.

Ñāṇena avijjaṁ hirīyatīti—hiribalaṁ. Pāmojjena aratiṁ hirīyatīti—hiribalaṁ.

By discerning the Dhamma, one feels moral shame towards doubt: this is the power of moral shame.

Paṭhamena jhānena nīvaraṇe hirīyatīti—hiribalaṁ …pe…

By knowing, one feels moral shame towards ignorance: this is the power of moral shame.

arahattamaggena sabbakilese hirīyatīti—hiribalaṁ.

By joy, one feels moral shame towards discontent: this is the power of moral shame.

By the first jhāna, one feels moral shame towards hindrances: this is the power of moral shame By the path of arahantship, one feels moral shame towards all defilements: this is the power of moral shame.

Idaṁ hiribalaṁ.

This is the power of moral shame.

What is the power of moral dread?

Katamaṁ ottappabalaṁ? Nekkhammena kāmacchandaṁ ottappatīti—ottappabalaṁ.

By renunciation, one feels moral dread towards sense satisfaction: this is the power of moral dread.

Abyāpādena byāpādaṁ ottappatīti—ottappabalaṁ.

By non-ill will, one feels moral dread towards ill will: this is the power of moral dread.

Ālokasaññāya thinamiddhaṁ ottappatīti— ottappabalaṁ.

By perception of light, one feels moral dread towards sloth and torpor: this is the power of moral dread.

Avikkhepena uddhaccaṁ ottappatīti—ottappabalaṁ.

By non-distraction, one feels moral dread towards restlessness: this is the power of moral dread.

Dhammavavatthānena vicikicchaṁ ottappatīti—ottappabalaṁ.

By discerning the Dhamma, one feels moral dread towards doubt: this is the power of moral dread.

Ñāṇena avijjaṁ ottappatīti—ottappabalaṁ.

By knowing, one feels moral dread towards ignorance: this is the power of moral dread.

Pāmojjena aratiṁ ottappatīti—ottappabalaṁ.

By joy, one feels moral dread towards discontent: this is the power of moral dread.

Paṭhamena jhānena nīvaraṇe ottappatīti—ottappabalaṁ …pe… arahattamaggena sabbakilese ottappatīti—ottappabalaṁ.

By the first jhāna, one feels moral dread towards hindrances: this is the power of moral dread By the path of arahantship, one feels moral dread towards all defilements: this is the power of moral dread.

Idaṁ ottappabalaṁ.

This is the power of moral dread.

Katamaṁ paṭisaṅkhānabalaṁ? Nekkhammena kāmacchandaṁ paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

What is the power of reflection? By renunciation, one reflects on sense satisfaction: this is the power of reflection.

Abyāpādena byāpādaṁ paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

By non-ill will, one reflects on ill will: this is the power of reflection.

Ālokasaññāya thinamiddhaṁ paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

By perception of light, one reflects on sloth and torpor: this is the power of reflection.

Avikkhepena uddhaccaṁ paṭisaṅkhātīti— paṭisaṅkhānabalaṁ.

By non-distraction, one reflects on restlessness: this is the power of reflection.

Dhammavavatthānena vicikicchaṁ paṭisaṅkhātīti— paṭisaṅkhānabalaṁ.

By discerning the Dhamma, one reflects on doubt: this is the power of reflection.

Ñāṇena avijjaṁ paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

By knowing, one reflects on ignorance: this is the power of reflection.

Pāmojjena aratiṁ paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

By joy, one reflects on discontent: this is the power of reflection.

Paṭhamena jhānena nīvaraṇe paṭisaṅkhātīti—paṭisaṅkhānabalaṁ …pe… arahattamaggena sabbakilese paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

By the first jhāna, one reflects on hindrances: this is the power of reflection By the path of arahantship, one reflects on all defilements: this is the power of reflection.

Idaṁ paṭisaṅkhānabalaṁ.

This is the power of reflection.

Katamaṁ bhāvanābalaṁ? Kāmacchandaṁ pajahanto nekkhammaṁ bhāvetīti—bhāvanābalaṁ.

What is the power of development? By abandoning sense satisfaction, one develops renunciation: this is the power of development.

Byāpādaṁ pajahanto abyāpādaṁ bhāvetīti—bhāvanābalaṁ.

By abandoning ill will, one develops non-ill will: this is the power of development.

Thinamiddhaṁ pajahanto ālokasaññaṁ bhāvetīti—bhāvanābalaṁ.

By abandoning sloth and torpor, one develops perception of light: this is the power of development.

Uddhaccaṁ pajahanto avikkhepaṁ bhāvetīti— bhāvanābalaṁ.

By abandoning restlessness, one develops non-distraction: this is the power of development.

Vicikicchaṁ pajahanto dhammavavatthānaṁ bhāvetīti—bhāvanābalaṁ.

By abandoning doubt, one develops discerning the Dhamma: this is the power of development.

Avijjaṁ pajahanto ñāṇaṁ bhāvetīti—bhāvanābalaṁ.

Abandoning ignorance, one develops knowing: this is the power of development.

Aratiṁ pajahanto pāmojjaṁ bhāvetīti—bhāvanābalaṁ.

Abandoning discontent, one develops joy: this is the power of development.

Nīvaraṇe pajahanto paṭhamaṁ jhānaṁ bhāvetīti— bhāvanābalaṁ …pe…

Abandoning hindrances, one develops the first jhāna: this is the power of development ... ... ...

sabbakilese pajahanto arahattamaggaṁ bhāvetīti— bhāvanābalaṁ.

Abandoning all defilements, one develops the path of arahantship: this is the power of development.

Idaṁ bhāvanābalaṁ.

This is the power of development.

Katamaṁ anavajjabalaṁ? Kāmacchandassa pahīnattā nekkhamme natthi kiñci vajjanti—anavajjabalaṁ.

What is the power of blamelessness? Due to the abandonment of sense satisfaction, there is nothing blameworthy in renunciation: this is the power of blamelessness.

Byāpādassa pahīnattā abyāpāde natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of ill-will, there is nothing blameworthy in non-ill-will: this is the power of blamelessness.

Thinamiddhassa pahīnattā ālokasaññāya natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of sloth and torpor, there is nothing blameworthy in the perception of light: this is the power of blamelessness.

Uddhaccassa pahīnattā avikkhepe natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of restlessness, there is nothing blameworthy in non-distraction: this is the power of blamelessness.

Vicikicchāya pahīnattā dhammavavatthāne natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of doubt, there is nothing blameworthy in the establishment of dhamma: this is the power of blamelessness.

Avijjāya pahīnattā ñāṇe natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of ignorance, there is nothing blameworthy in knowing: this is the power of blamelessness.

Aratiyā pahīnattā pāmojje natthi kiñci vajjanti anavajjabalaṁ.

Due to the abandonment of discontent, there is nothing blameworthy in joy: this is the power of blamelessness.

Nīvaraṇānaṁ pahīnattā paṭhamajjhāne natthi kiñci vajjanti—anavajjabalaṁ …pe…

Due to the abandonment of hindrances, there is nothing blameworthy in the first jhāna: this is the power of blamelessness ... ... ...

sabbakilesānaṁ pahīnattā arahattamagge natthi kiñci vajjanti—anavajjabalaṁ.

Due to the abandonment of all defilements, there is nothing blameworthy in the path of arahantship: this is the power of blamelessness.

Idaṁ anavajjabalaṁ.

This is the power of blamelessness.

Katamaṁ saṅgahabalaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ saṅgaṇhātīti—saṅgahabalaṁ.

What is the power of integration? Abandoning sense satisfaction, one integrates the mind through renunciation: this is the power of integration.

Byāpādaṁ pajahanto abyāpādavasena cittaṁ saṅgaṇhātīti—saṅgahabalaṁ.

Abandoning ill-will, one integrates the mind through non-ill-will: this is the power of integration.

Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ saṅgaṇhātīti—saṅgahabalaṁ …pe…

Abandoning sloth and torpor, one integrates the mind through the perception of light: this is the power of integration ... ... ...

sabbakilese pajahanto arahattamaggavasena cittaṁ saṅgaṇhātīti—saṅgahabalaṁ.

Abandoning all defilements, one integrates the mind through the path of arahantship: this is the power of integration.

Idaṁ saṅgahabalaṁ.

This is the power of integration.

Katamaṁ khantibalaṁ? Kāmacchandassa pahīnattā nekkhammaṁ khamatīti—khantibalaṁ.

What is the power of patience? Due to the abandonment of sense satisfaction, one endures renunciation: this is the power of patience.

Byāpādassa pahīnattā abyāpādo khamatīti—khantibalaṁ.

Due to the abandonment of ill-will, one endures non-ill-will: this is the power of patience.

Thinamiddhassa pahīnattā ālokasaññā khamatīti—khantibalaṁ.

Due to the abandonment of sloth and torpor, one endures the perception of light: this is the power of patience.

Uddhaccassa pahīnattā avikkhepo khamatīti— khantibalaṁ.

Due to the abandonment of restlessness, one endures non-distraction: this is the power of patience.

Vicikicchāya pahīnattā dhammavavatthānaṁ khamatīti—khantibalaṁ.

Due to the abandonment of doubt, one endures the establishment of dhamma: this is the power of patience.

Avijjāya pahīnattā ñāṇaṁ khamatīti—khantibalaṁ.

Due to the abandonment of ignorance, one endures knowing: this is the power of patience.

Aratiyā pahīnattā pāmojjaṁ khamatīti—khantibalaṁ.

Due to the abandonment of discontent, one endures joy: this is the power of patience.

Nīvaraṇānaṁ pahīnattā paṭhamaṁ jhānaṁ khamatīti— khantibalaṁ …pe…

Due to the abandonment of hindrances, one endures the first jhāna: this is the power of patience ... ... ...

sabbakilesānaṁ pahīnattā arahattamaggo khamatīti— khantibalaṁ.

Due to the abandonment of all defilements, one endures the path of arahantship: this is the power of patience.

Idaṁ khantibalaṁ.

This is the power of patience.

Katamaṁ paññattibalaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ paññāpetīti— paññattibalaṁ.

What is the power of designation? Abandoning sense satisfaction, one designates the mind through renunciation: The power of designation.

Byāpādaṁ pajahanto abyāpādavasena cittaṁ paññāpetīti—paññattibalaṁ.

By abandoning ill-will, one establishes the mind in non-ill-will: this is the power of designation.

Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ paññāpetīti—paññattibalaṁ …pe…

By abandoning sloth and torpor, one establishes the mind in the perception of light: this is the power of designation ...

sabbakilese pajahanto arahattamaggavasena cittaṁ paññāpetīti—paññattibalaṁ.

By abandoning all defilements, one establishes the mind in the path of arahantship: this is the power of designation.

Idaṁ paññattibalaṁ.

This is the power of designation.

Katamaṁ nijjhattibalaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ nijjhāpetīti—nijjhattibalaṁ.

What is the power of concentration? By abandoning sense satisfaction, one concentrates the mind in renunciation: this is the power of concentration.

Byāpādaṁ pajahanto abyāpādavasena cittaṁ nijjhāpetīti—nijjhattibalaṁ.

By abandoning ill-will, one concentrates the mind in non-ill-will: this is the power of concentration.

Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ nijjhāpetīti— nijjhattibalaṁ …pe…

By abandoning sloth and torpor, one concentrates the mind in the perception of light: this is the power of concentration ...

sabbakilese pajahanto arahattamaggavasena cittaṁ nijjhāpetīti—nijjhattibalaṁ.

By abandoning all defilements, one concentrates the mind in the path of arahantship: this is the power of concentration.

Idaṁ nijjhattibalaṁ.

This is the power of concentration.

Katamaṁ issariyabalaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ vasaṁ vattetīti—issariyabalaṁ.

What is the power of mastery? By abandoning sense satisfaction, one masters the mind in renunciation: this is the power of mastery.

Byāpādaṁ pajahanto abyāpādavasena cittaṁ vasaṁ vattetīti—issariyabalaṁ.

By abandoning ill-will, one masters the mind in non-ill-will: this is the power of mastery.

Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ vasaṁ vattetīti— issariyabalaṁ …pe…

By abandoning sloth and torpor, one masters the mind in the perception of light: this is the power of mastery ...

sabbakilese pajahanto arahattamaggavasena cittaṁ vasaṁ vattetīti—issariyabalaṁ.

By abandoning all defilements, one masters the mind in the path of arahantship: this is the power of mastery.

Idaṁ issariyabalaṁ.

This is the power of mastery.

Katamaṁ adhiṭṭhānabalaṁ? Kāmacchandaṁ pajahanto nekkhammavasena cittaṁ adhiṭṭhātīti—adhiṭṭhānabalaṁ.

What is the power of determination? By abandoning sense satisfaction, one determines the mind in renunciation: this is the power of determination.

Byāpādaṁ pajahanto abyāpādavasena cittaṁ adhiṭṭhātīti—adhiṭṭhānabalaṁ.

By abandoning ill-will, one determines the mind in non-ill-will: this is the power of determination.

Thinamiddhaṁ pajahanto ālokasaññāvasena cittaṁ adhiṭṭhātīti— adhiṭṭhānabalaṁ …pe…

By abandoning sloth and torpor, one determines the mind in the perception of light: this is the power of determination ...

sabbakilese pajahanto arahattamaggavasena cittaṁ adhiṭṭhātīti—adhiṭṭhānabalaṁ.

By abandoning all defilements, one determines the mind in the path of arahantship: this is the power of determination.

Idaṁ adhiṭṭhānabalaṁ.

This is the power of determination.

Katamaṁ samathabalaṁ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṁ, abyāpādavasena cittassa ekaggatā avikkhepo samathabalaṁ, ālokasaññāvasena cittassa ekaggatā avikkhepo samathabalaṁ …pe… paṭinissaggānupassī assāsavasena cittassa ekaggatā avikkhepo samathabalaṁ, paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samathabalaṁ. Samathabalanti kenaṭṭhena samathabalaṁ?

What is the power of tranquility? The one-pointedness and non-distraction of the mind through renunciation is the power of tranquility, the one-pointedness and non-distraction of the mind through non-ill-will is the power of tranquility, the one-pointedness and non-distraction of the mind through the perception of light is the power of tranquility ... The one-pointedness and non-distraction of the mind through attending relinquishment in inhalation is the power of tranquility, the one-pointedness and non-distraction of the mind through attending relinquishment in exhalation is the power of tranquility.

Paṭhamena jhānena nīvaraṇe na kampatīti— samathabalaṁ.

Through the first jhana, one is not shaken by hindrances: this is the power of tranquility.

Dutiyena jhānena vitakkavicāre na kampatīti—samathabalaṁ.

Through the second jhana, one is not shaken by directed and sustained attention: this is the power of tranquility.

Tatiyena jhānena pītiyā na kampatīti—samathabalaṁ.

Through the third jhana, one is not shaken by pīti: this is the power of tranquility.

Catutthena jhānena sukhadukkhe na kampatīti—samathabalaṁ.

Through the fourth jhana, one is not shaken by pleasure and pain: this is the power of tranquility.

Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti—samathabalaṁ.

The power of concentration is when one does not waver in the perception of form, the perception of resistance, or the perception of diversity during the attainment of the sphere of infinite space.

Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti— samathabalaṁ.

The power of concentration is when one does not waver in the perception of the sphere of infinite space during the attainment of the sphere of infinite consciousness.

Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti— samathabalaṁ.

The power of concentration is when one does not waver in the perception of the sphere of infinite consciousness during the attainment of the sphere of nothingness.

Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti—samathabalaṁ.

The power of concentration is when one does not waver in the perception of the sphere of nothingness during the attainment of the sphere of neither-perception-nor-non-perception.

Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti—samathabalaṁ.

The power of concentration is when one does not waver, shake, or tremble in the face of restlessness, defilements associated with restlessness, or the aggregates.

Idaṁ samathabalaṁ.

This is the power of concentration.

Katamaṁ vipassanābalaṁ?

What is the power of insight?

Aniccānupassanā vipassanābalaṁ, dukkhānupassanā vipassanābalaṁ …pe…

The contemplation of impermanence is the power of insight, the contemplation of suffering is the power of insight...

paṭinissaggānupassanā vipassanābalaṁ, rūpe aniccānupassanā vipassanābalaṁ, rūpe dukkhānupassanā vipassanābalaṁ …pe…

The contemplation of relinquishment is the power of insight, the contemplation of impermanence in form is the power of insight, the contemplation of suffering in form is the power of insight...

rūpe paṭinissaggānupassanā vipassanābalaṁ, vedanāya …pe…

The contemplation of relinquishment in form is the power of insight, in feeling...

saññāya …

in perception...

saṅkhāresu …

in formations...

viññāṇe …

in consciousness...

cakkhusmiṁ …pe…

in the eye...

jarāmaraṇe aniccānupassanā vipassanābalaṁ, jarāmaraṇe dukkhānupassanā vipassanābalaṁ …pe…

the contemplation of impermanence in aging and death is the power of insight, the contemplation of suffering in aging and death is the power of insight...

jarāmaraṇe paṭinissaggānupassanā vipassanābalaṁ.

the contemplation of relinquishment in aging and death is the power of insight.

Vipassanābalanti kenaṭṭhena vipassanābalaṁ?

Why is it called the power of insight?

Aniccānupassanāya niccasaññāya na kampatīti— vipassanābalaṁ.

The power of insight is when one does not waver in the perception of permanence due to the contemplation of impermanence.

Dukkhānupassanāya sukhasaññāya na kampatīti—vipassanābalaṁ.

The power of insight is when one does not waver in the perception of pleasure due to the contemplation of suffering.

Anattānupassanāya attasaññāya kampatīti—vipassanābalaṁ.

The power of insight is when one does not waver in the perception of self due to the contemplation of non-self.

Nibbidānupassanāya nandiyā na kampatīti—vipassanābalaṁ.

The power of insight is when one does not waver in delight due to the contemplation of disenchantment.

Virāgānupassanāya rāge na kampatīti— vipassanābalaṁ.

The power of insight is when one does not waver in greed due to the contemplation of dispassion.

Nirodhānupassanāya samudaye na kampatīti—vipassanābalaṁ.

The power of insight is when one does not waver in arising due to the contemplation of cessation.

Paṭinissaggānupassanāya ādāne na kampatīti—vipassanābalaṁ.

The power of insight is when one does not waver in grasping due to the contemplation of relinquishment.

Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti— vipassanābalaṁ.

The power of insight is when one does not waver, shake, or tremble in the face of ignorance, defilements associated with ignorance, or the aggregates.

Idaṁ vipassanābalaṁ.

This is the power of insight.

Katamāni dasa sekhabalāni, dasa asekhabalāni? Sammādiṭṭhiṁ sikkhatīti—sekhabalaṁ.

What are the ten powers of a trainee and the ten powers of a non-trainee? Right view is a power of a trainee.

Tattha sikkhitattā asekhabalaṁ.

Due to training in that, it is a power of a non-trainee.

Sammāsaṅkappaṁ sikkhatīti—sekhabalaṁ.

Right intention is a power of a trainee.

Tattha sikkhitattā— asekhabalaṁ.

Due to training in that: it is a power of a non-trainee.

Sammāvācaṁ …pe…

Right speech...

sammākammantaṁ …

right action...

sammāājīvaṁ …

right livelihood...

sammāvāyāmaṁ …

right effort...

sammāsatiṁ …

right mindfulness...

sammāsamādhiṁ …

right concentration...

sammāñāṇaṁ …pe…

right knowing...

sammāvimuttiṁ sikkhatīti—sekhabalaṁ.

right liberation is a power of a trainee.

Tattha sikkhitattā— asekhabalaṁ.

Due to training in that: it is a power of a non-trainee.

Imāni dasa sekhabalāni, dasa asekhabalāni.

These are the ten powers of a trainee and the ten powers of a non-trainee.

Katamāni dasa khīṇāsavabalāni? Idha khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.

What are the ten powers of one whose taints are destroyed? Here, for a disciple whose taints are destroyed, all formations are seen as impermanent through true and correct wisdom.

Yampi khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti—“khīṇā me āsavā”ti.

And because all formations are seen as impermanent through true and correct wisdom by a disciple whose taints are destroyed, this is a power of the disciple whose taints are destroyed, by which he declares the destruction of the taints: My taints are destroyed.

Puna caparaṁ khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.

Furthermore, for a disciple whose taints are destroyed, sensual pleasures are seen as like a pit of burning embers through true and correct wisdom.

Yampi khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti—“khīṇā me āsavā”ti.

And because sensual pleasures are seen as like a pit of burning embers through true and correct wisdom by a disciple whose taints are destroyed, this is a power of the disciple whose taints are destroyed, by which he declares the destruction of the taints: My taints are destroyed.

Puna caparaṁ khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.

Furthermore, for a disciple whose taints are destroyed, the mind inclines towards seclusion, leans towards seclusion, slopes towards seclusion, is intent on renunciation, and is completely free from all things that lead to the arising of taints.

Yampi khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti—“khīṇā me āsavā”ti.

And because the mind inclines towards seclusion, leans towards seclusion, slopes towards seclusion, is intent on renunciation, and is completely free from all things that lead to the arising of taints by a disciple whose taints are destroyed, this is a power of the disciple whose taints are destroyed, by which he declares the destruction of the taints: My taints are destroyed.

Puna caparaṁ khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.

Furthermore, for a disciple whose taints are destroyed, the four dwellings of mindfulness are developed and well developed.

Yampi khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti—“khīṇā me āsavā”ti.

And because the four dwellings of mindfulness are developed and well developed by a disciple whose taints are destroyed, this is a power of the disciple whose taints are destroyed, by which he declares the destruction of the taints: My taints are destroyed.

Puna caparaṁ khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā …pe…

Furthermore, for a disciple whose taints are destroyed, the four right efforts are developed and well developed...

cattāro iddhipādā bhāvitā honti subhāvitā …

the four bases of spiritual power are developed and well developed...

pañcindriyāni bhāvitāni honti subhāvitāni …

the five faculties are developed and well developed...

pañca balāni bhāvitāni honti subhāvitāni …

the five powers are developed and well developed...

satta bojjhaṅgā bhāvitā honti subhāvitā …pe…

the seven factors of enlightenment are developed and well developed...

ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.

the noble eightfold path is developed and well developed.

Yampi khīṇāsavassa bhikkhuno aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti—“khīṇā me āsavā”ti.

And because the noble eightfold path is developed and well developed by a disciple whose taints are destroyed, this is a power of the disciple whose taints are destroyed, by which he declares the destruction of the taints: My taints are destroyed. These are the ten powers of one whose taints are destroyed.

Imāni dasa khīṇāsavabalāni.

What are the ten powers of spiritual mastery?

Katamāni dasa iddhibalāni? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi— imāni dasa iddhibalāni.

Resolution power, transformation power, mind-made power, knowing expansion power, concentration expansion power, noble power, power resulting from karma, power of the meritorious, power born of knowing, and the power of success due to proper application: These are the ten powers of accomplishment.

What are the ten powers of the Tathāgata? Here, the Tathāgata knows as it truly is the possible and the impossible.

Katamāni dasa tathāgatabalāni? Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Puna caparaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.

And because the Tathāgata knows as it truly is the possible and the impossible, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Furthermore, the Tathāgata knows as it truly is the results of actions undertaken in the past, future, and present, by way of causes and conditions. And because the Tathāgata knows as it truly is the results of actions undertaken in the past, future, and present, by way of causes and conditions, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Yampi tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ, nadati, brahmacakkaṁ pavatteti.

Furthermore, the Tathāgata knows as it truly is the path leading to all destinations. And because the Tathāgata knows as it truly is the path leading to all destinations, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Puna caparaṁ tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.

Furthermore, the Tathāgata knows as it truly is the various elements and the diversity of the world.

Yampi tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

And because the Tathāgata knows as it truly is the various elements and the diversity of the world, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Furthermore, the Tathāgata knows as it truly is the different inclinations of beings.

Puna caparaṁ tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti. Yampi tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa …pe….

And because the Tathāgata knows as it truly is the different inclinations of beings, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Puna caparaṁ tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.

Furthermore, the Tathāgata knows as it truly is the faculties of other beings, other individuals.

Yampi tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi tathāgatassa …pe…. Puna caparaṁ tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.

And because the Tathāgata knows as it truly is the faculties of other beings, other individuals, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Yampi tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa …pe….

The Tathāgata knows as it truly is the defilement, purification, and emergence in regard to the contemplative absorptions, liberations, concentrations, and attainments.

Puna caparaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi tathāgatassa …pe….

And because the Tathāgata knows as it truly is the defilement, purification, and emergence in regard to the contemplative absorptions, liberations, concentrations, and attainments, this is a power of the Tathāgata, by which he claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Puna caparaṁ tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ— ekampi jātiṁ dvepi jātiyo …pe…

Again, the Tathagata recollects various past lives, such as one birth, two births, ..., in detail and with specifics.

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

And the Tathagata recollects various past lives, such as one birth, two births, ..., in detail and with specifics.

Yampi tathāgato anekavihitaṁ pubbenivāsaṁ anussarati.

Again, the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn.

Seyyathidaṁ— ekampi jātiṁ dvepi jātiyo …pe… idampi tathāgatassa …pe….

And the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn.

Puna caparaṁ tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne …pe…

Again, the Tathagata, through the destruction of the taints, dwells having realized with direct knowing, here and now, the taintless liberation of mind, liberation by wisdom.

yampi tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne …pe… idampi tathāgatassa …pe….

And the Tathagata, through the destruction of the taints, dwells having realized with direct knowing, here and now, the taintless liberation of mind, liberation by wisdom.

Puna caparaṁ tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

This is the Tathagata's strength, by which the Tathagata claims the position of a bull among men, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Yampi tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Imāni dasa tathāgatabalāni.

These are the ten strengths of the Tathagata.

Kenaṭṭhena saddhābalaṁ?

In what sense is faith a strength?

Kenaṭṭhena vīriyabalaṁ?

In what sense is energy a strength?

Kenaṭṭhena satibalaṁ?

In what sense is mindfulness a strength?

Kenaṭṭhena samādhibalaṁ?

In what sense is concentration a strength?

Kenaṭṭhena paññābalaṁ?

In what sense is wisdom a strength?

Kenaṭṭhena hiribalaṁ?

In what sense is moral shame a strength?

Kenaṭṭhena ottappabalaṁ?

In what sense is moral dread a strength?

Kenaṭṭhena paṭisaṅkhānabalaṁ …pe…

In what sense is reflection a strength?

kenaṭṭhena tathāgatabalaṁ?

In what sense is the Tathagata's strength?

Assaddhiye akampiyaṭṭhena saddhābalaṁ.

Faith is a strength in the sense of being unshakable in the face of disbelief.

Kosajje akampiyaṭṭhena vīriyabalaṁ.

Energy is a strength in the sense of being unshakable in the face of laziness.

Pamāde akampiyaṭṭhena satibalaṁ.

Mindfulness is a strength in the sense of being unshakable in the face of negligence.

Uddhacce akampiyaṭṭhena samādhibalaṁ.

Concentration is a strength in the sense of being unshakable in the face of restlessness.

Avijjāya akampiyaṭṭhena paññābalaṁ.

Wisdom is a strength in the sense of being unshakable in the face of ignorance.

Hirīyati pāpake akusale dhammeti—hiribalaṁ.

Moral shame is a strength in the sense of being ashamed of corrupt and unwholesome states.

Ottappati pāpake akusale dhammeti—ottappabalaṁ.

Moral dread is a strength in the sense of fearing corrupt and unwholesome states.

Ñāṇena kilese paṭisaṅkhātīti—paṭisaṅkhānabalaṁ.

Reflection is a strength in the sense of knowing defilements through knowing.

Tattha jātā dhammā ekarasā hontīti— bhāvanābalaṁ.

The states born there are of one taste: this is the strength of development.

Tattha natthi kiñci vajjanti—anavajjabalaṁ.

There is nothing blameworthy there: this is the strength of blamelessness.

Tena cittaṁ saṅgaṇhātīti—saṅgahabalaṁ.

By this, the mind is gathered: this is the strength of gathering.

Taṁ tassa khamatīti— khantibalaṁ.

This is acceptable to him: this is the strength of patience.

Tena cittaṁ paññapetīti—paññattibalaṁ.

By this, the mind is declared: this is the strength of declaration.

Tena cittaṁ nijjhāpetīti—nijjhattibalaṁ.

By this, the mind is considered: this is the strength of consideration.

Tena cittaṁ vasaṁ vattetīti—issariyabalaṁ.

By this, the mind is controlled: this is the strength of mastery.

Tena cittaṁ adhiṭṭhātīti— adhiṭṭhānabalaṁ.

By this, the mind is determined: this is the strength of determination.

Tena cittaṁ ekagganti—samathabalaṁ.

By this, the mind is unified: this is the strength of tranquility.

Tattha jāte dhamme anupassatīti—vipassanābalaṁ.

Therein, one observes the phenomenon: this is the power of insight.

Tattha sikkhatīti—sekhabalaṁ.

Therein, one trains: this is the power of the trainee.

Tattha sikkhitattā— asekhabalaṁ.

Therein, having trained: this is the power of the adept.

Tena āsavā khīṇāti—khīṇāsavabalaṁ.

By that, the taints are destroyed: this is the power of one whose taints are destroyed.

Tassa ijjhatīti—iddhibalaṁ.

For him, it is accomplished: this is the power of spiritual accomplishment.

Appameyyaṭṭhena tathāgatabalanti.

In the sense of being immeasurable, it is the power of the Tathagata.

Balakathā niṭṭhitā.

The discourse on powers is concluded.