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2. The Chapter on Powers 1. The Untaught Sutta 11. "Before, monks, I declare myself to have reached the ultimate perfection of direct knowledge in teachings unheard before. There are these five, monks, powers of a Tathāgata, with which powers endowed, the Tathāgata declares the foremost state, roars his lion's roar in assemblies, and sets in motion the Wheel of Dhamma. Which five? The power of faith, the power of shame, the power of dread, the power of energy, the power of wisdom – These, monks, are the five powers of a Tathāgata, with which powers endowed, the Tathāgata declares the foremost state, roars his lion's roar in assemblies, and sets in motion the Wheel of Dhamma." The First. 2. The Pinnacle Sutta 12. "There are these five, monks, powers of one in training. Which five? The power of faith, the power of shame, the power of dread, the power of energy, the power of wisdom – These, monks, are the five powers of one in training. Among these five powers of one in training, monks, this is the foremost, this is the unifying, this is the binding, namely, the power of wisdom. Just as, monks, for a peaked house, this is the foremost, this is the unifying, this is the binding, namely, the peak. Even so, monks, among these five powers of one in training, this is the foremost, this is the unifying, this is the binding, namely, the power of wisdom. Therefore, monks, you should train yourselves thus: 'We will be endowed with the power of faith, the power of one in training; with the power of shame... with the power of dread... with the power of energy... we will be endowed with the power of wisdom, the power of one in training.' Thus indeed, monks, should you train yourselves." The Second. 3. The Brief Sutta 13. "There are these five, monks, powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom – These, monks, are the five powers." The Third. 4. The Detailed Sutta 14. "There are these five, monks, powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of con The power of concentration, the power of wisdom. And what, monks, is the power of faith? Here, monks, a noble disciple is faithful, he believes in the Enlightenment of the Tathāgata— that 'Indeed, the Blessed One is Arahant, Perfectly Self-Enlightened, endowed with knowledge and conduct, the Fortunate One, knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.' This, monks, is called the power of faith. And what, monks, is the power of energy? Here, monks, a noble disciple dwells with aroused energy, for the abandoning of unwholesome states, for the acquiring of wholesome states, steadfast, firm in effort, not laying down the burden in wholesome states. This, monks, is called the power of energy. And what, monks, is the power of mindfulness? Here, monks, a noble disciple is mindful, endowed with supreme mindfulness and clear comprehension, remembering and recalling what was done long ago, and what was said long ago. This, monks, is called the power of mindfulness. And what, monks, is the power of concentration? Here, monks, a noble disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial and sustained application, born of seclusion, filled with rapture and pleasure. With the calming of initial and sustained application, by gaining inner tranquility and unification of mind, he enters and dwells in the second jhāna, which is without initial and sustained application, born of concentration, filled with rapture and pleasure. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, that of which the noble ones declare: 'He dwells in pleasure, mindful and equanimous.' He enters and dwells in the third jhāna. With the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is called the power of concentration. And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that discerns rise and fall. to the noble, penetrating, rightly leading to the destruction of suffering. This, monks, is called the power of wisdom. Indeed, monks, these are the five powers. Fourth. 5. The Discourse on What is to be Seen. 15. Monks, there are these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom. And where, monks, is the power of faith to be seen? In the four factors of stream-entry. Here the power of faith is to be seen. And where, monks, is the power of energy to be seen? In the four right exertions. Here the power of energy is to be seen. And where, monks, is the power of mindfulness to be seen? In the four foundations of mindfulness. Here the power of mindfulness is to be seen. And where, monks, is the power of concentration to be seen? In the four jhānas. Here the power of concentration is to be seen. And where, monks, is the power of wisdom to be seen? In the four noble truths. Here the power of wisdom is to be seen. Indeed, monks, these are the five powers. Fifth. 6. The Discourse on the Pinnacle (Again). 16. Monks, there are these five powers. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom – Indeed, monks, these are the five powers. Among these five powers, monks, this is the foremost, this is the gathering, this is the unifying, that is, the power of wisdom. Just as, monks, for a peaked house, this is the foremost, this is the gathering, this is the unifying, that is, the peak. Even so, monks, among these five powers, this is the foremost, this is the gathering, this is the unifying, that is, the power of wisdom. Sixth. 7. The First Discourse on One's Own Welfare. 17. Monks, a bhikkhu endowed with five qualities is practicing for his own welfare, not for the welfare of others. Which five? Here, monks, a bhikkhu is himself accomplished in virtue, but does not encourage others to accomplish virtue; he is himself accomplished in concentration, but does not encourage others to accomplish concentration; He himself is endowed with wisdom, does not encourage others in the accomplishment of wisdom; he himself is endowed with liberation, does not encourage others in the accomplishment of liberation; he himself is endowed with the knowledge and vision of liberation, does not encourage others in the accomplishment of the knowledge and vision of liberation. With these five factors, bhikkhus, a monk is practicing for his own benefit, not for the benefit of others. The Seventh. 8. The Second Sutta on Benefit 18. Bhikkhus, a monk endowed with five qualities practices for the benefit of others, not for his own benefit. Which five? Here, bhikkhus, a monk himself is not endowed with virtue, but encourages others in the accomplishment of virtue; he himself is not endowed with concentration, but encourages others in the accomplishment of concentration; he himself is not endowed with wisdom, but encourages others in the accomplishment of wisdom; he himself is not endowed with liberation, but encourages others in the accomplishment of liberation; he himself is not endowed with the knowledge and vision of liberation, but encourages others in the accomplishment of the knowledge and vision of liberation. With these five qualities, bhikkhus, a monk is practicing for the benefit of others, not for his own benefit. The Eighth. 9. The Third Sutta on Benefit 19. Bhikkhus, a monk endowed with five qualities practices neither for his own benefit nor for the benefit of others. Which five? Here, bhikkhus, a monk himself is not endowed with virtue, and does not encourage others in the accomplishment of virtue; he himself is not endowed with concentration, and does not encourage others in the accomplishment of concentration; he himself is not endowed with wisdom, and does not encourage others in the accomplishment of wisdom; he himself is not endowed with liberation, and does not encourage others in the accomplishment of liberation; he himself is not endowed with the knowledge and vision of liberation, and does not encourage others in the accomplishment of the knowledge and vision of liberation. With these five qualities, bhikkhus, a monk is practicing neither for his own benefit nor for the benefit of others. Thus. The Ninth. 10. The Fourth Discourse on Welfare 20. O bhikkhus, a monk endowed with five qualities practices for his own welfare and for the welfare of others. Which five? Here, O bhikkhus, a monk is himself endowed with virtue, and he encourages others in the accomplishment of virtue; is himself endowed with concentration, and he encourages others in the accomplishment of concentration; is himself endowed with wisdom, and he encourages others in the accomplishment of wisdom; is himself endowed with liberation, and he encourages others in the accomplishment of liberation; is himself endowed with the knowledge and vision of liberation, and he encourages others in the accomplishment of the knowledge and vision of liberation. O bhikkhus, a monk endowed with these five qualities practices for his own welfare and for the welfare of others. The Tenth. The Second Chapter on Strength. Its Summary – The unheard-of, the peak, the concise and the extensive; The to-be-seen and again the peak, and all four with welfare.