English
Thus, monks, is a monk one with four supports. And how, bhi Monks, how is a monk one who has cast off individual truths? Here, monks, a monk, whatever individual truths there are of various recluses and brahmins, all those are cast off, rejected, abandoned, vomited forth, released, given up, relinquished. Thus, monks, a monk is one who has cast off individual truths. And how, monks, is a monk one whose quests are well-settled? Here, monks, for a monk, the quest for sensual pleasures is abandoned, the quest for existence is abandoned, the quest for the holy life is appeased. Thus, monks, a monk is one whose quests are well-settled. And how, monks, is a monk one whose intentions are unagitated? Here, monks, for a monk, the intention for sensual pleasure is abandoned, the intention for ill-will is abandoned, the intention for harm is abandoned. Thus, monks, a monk is one whose intentions are unagitated. And how, monks, is a monk one whose bodily formations are tranquilized? Here, monks, a monk, by the abandoning of pleasure and the abandoning of pain, and by the prior disappearance of joy and sorrow, enters and abides in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. Thus, monks, a monk is one whose bodily formations are tranquilized. And how, monks, is a monk one whose mind is well-liberated? Here, monks, for a monk, the mind is liberated from lust, the mind is liberated from hatred, the mind is liberated from delusion. Thus, monks, a monk is one whose mind is well-liberated. And how, monks, is a monk one whose wisdom is well-liberated? Here, monks, a monk understands: 'My lust is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future.' He understands: 'My hatred is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future.' He understands: 'My delusion is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future.' Thus, monks, a monk is one whose wisdom is well-liberated. One whose dwelling in desires has been uprooted. "They dwell therein" are dwellings. "Dwellings of the Noble Ones" are Noble Dwellings, because such dwellings are not possible for the ignoble. Here, by "Noble Ones," those whose defilements are destroyed (Arahants) are taken in the highest sense. "One-guarded" means that one guard, called mindfulness, is for him. For one whose defilements are destroyed, mindfulness at all times at the three doors (body, speech, mind) accomplishes the work of guarding. Therefore, it is said that for him, whether walking or standing, sleeping or awake, knowledge and vision are constantly and continuously present. "Four-supported" means that four supports are for him. "By reflection" means by knowledge. "He resorts to" means, having known by knowledge, he resorts only to what is fit to be resorted to. Its elaboration should be understood by the method beginning with "Reflecting wisely, he uses robes." "By reflection, he endures" means, having known by knowledge, he endures only what is fit to be endured. Its elaboration here should be understood by the method beginning with "Reflecting wisely, he is patient with cold." "He avoids" means, having known by knowledge, he avoids only what is fit to be avoided. Its elaboration should be understood by the method beginning with "Reflecting wisely, he avoids a fierce elephant." "He dispels" means, having known by knowledge, he dispels only what is to be dispelled; he drives out, he removes, he does not allow it to dwell within. Its elaboration should be understood by the method beginning with "He does not endure arisen thoughts of sensual desire." "One whose individual truths are dispelled" means that because of individually grasping "this view alone is true, this alone is true," the individual truths, which are called views, are dispelled, removed, abandoned by him. "Of many recluses and brahmins" means of many recluses and brahmins. Here, "recluses" are those who have gone forth. "Brahmins" are those who say "bho." "Many individual truths" means many individual (truths). Untruths: this means that many truths, individually grasped as "this view alone is true, this alone is true," are untruths. 'Nuṇṇāni' means removed. 'Panuṇṇāni' means thoroughly removed. 'Cattāni' means relinquished. 'Vantāni' means vomited. 'Muttāni' means made free from bonds. 'Pahīnāni' means abandoned. 'Paṭinissaṭṭhāni' means rejected in such a way that they do not again arise in the mind. All these are synonyms for the relinquishment of the clinging to views, which was grasped before the attainment of the Noble Path. Here, in "Samavayasaṭṭhesano" (Dī. Ni. Aṭṭha. 3.348; A. Ni. Aṭṭha. 3.10.20), 'avaya' means complete. 'Saṭṭhā' means relinquished. "Samavayasaṭṭhesano" means one whose seeking is completely and perfectly relinquished; it means one who has perfectly relinquished all seeking. By phrases like "the mind is liberated from lust," the accomplishment of the path's function is described, indicating the abandonment of lust and so on. By phrases like "my lust is abandoned," the Noble Fruit is described through the mode of retrospection. For when the highest fruit is attained, one knows the non-arising nature of lust and so on, completely, and that knowing is the knowledge of retrospection. There, the abandonment of the five factors, the removal of individual truths, and the complete relinquishment of seeking, as well as the 'vinodanā' (removal) among the 'apassenas' (supports) mentioned as "one reflects, endures, avoids, removes," are all functions of the path, and the others are also accomplished by the path itself. "Dasabala" means one who has ten powers, namely, the ten powers reckoned as physical powers and the ten powers reckoned as knowledge powers. Indeed, the Tathāgata's power is twofold: physical power and knowledge power. Among these, physical power should be understood according to the lineages of elephants. This has been said by the ancients – Kāḷāvaka and Gaṅgeyya, Paṇḍara and Tambapiṅgala; Gandha, Maṅgala, Hema, and Uposatha, Chaddanta – these are the ten. Indeed, these are the ten lineages of elephants. That Now, the Kālāva elephant family should be understood as ordinary elephants. The bodily strength of ten men, that is of one Kālāva elephant. The strength of ten Kālāvas, that is of one Gaṅgeyya. The strength of ten Gaṅgeyyas, that is of one Paṇḍara. The strength of ten Paṇḍaras, that is of one Tamba. The strength of ten Tambas, that is of one Piṅgala. The strength of ten Piṅgalas, that is of one Gandhahatthi. The strength of ten Gandhahatthīs, that is of one Maṅgala. The strength of ten Maṅgalas, that is of one Hemavata. The strength of ten Hemavatas, that is of one Uposatha. The strength of ten Uposathas, that is of one Chaddanta. The strength of ten Chaddantas, that is the bodily strength of one Tathāgata. This is also called the strength of Nārāyaṇa's assemblage. Therein, 'nārā' are called rays, many and various, from them arises Nārāyaṇa, a thunderbolt; therefore, it means the strength of a thunderbolt's assemblage. This strength, by counting ordinary elephants, is that of a thousand crores of elephants; by counting men, it is that of ten thousand crores of men. This, then, is the bodily strength of the Tathāgata. The strength of knowledge, however, is mentioned in the Pāli text itself. Therein is this Pāli text (MN 1.148; AN 10.21) – ‘‘Indeed, Sāriputta, these are the ten Tathāgata powers of the Tathāgata, endowed with which powers, the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets in motion the Wheel of Brahma. Which are the ten? Here, Sāriputta, the Tathāgata truly understands what is possible as possible, and what is impossible as impossible. And that, Sāriputta, the Tathāgata truly understands what is possible as possible, and what is impossible as impossible. This too, Sāriputta, is a Tathāgata power of the Tathāgata, relying on which power, the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets in motion the Wheel of Brahma. (1) ‘‘Furthermore, Sāriputta, the Tathāgata, past, future, present He understands as it really is the basis, the cause, and the result of all actions undertaken. Furthermore, Sāriputta, the Tathāgata understands as it really is the path leading to all destinations. Furthermore, Sāriputta, the Tathāgata understands as it really is the world with its many and various elements. Furthermore, Sāriputta, the Tathāgata understands as it really is the various dispositions of beings. Furthermore, Sāriputta, the Tathāgata understands as it really is the maturity and immaturity of the faculties of other beings, other persons. Furthermore, Sāriputta, the Tathāgata understands as it really is the defilement, the purification, and the emergence from the jhānas, liberations, concentrations, and attainments. Furthermore, Sāriputta, the Tathāgata recollects his manifold past existences. That is to say: one birth, two births... Thus, with their aspects and details, he recollects his manifold past existences. Furthermore, Sāriputta, with the divine eye, purified and surpassing human, the Tathāgata sees beings passing away and reappearing, inferior and superior, beautiful and ugly, well-destined and ill-destined. He understands beings according to their kamma. Furthermore, Sāriputta, through the destruction of the taints, the Tathāgata, having realized for himself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, abides having entered upon it. This too, Sāriputta, is a power of the Tathāgata, relying on which power the Tathāgata claims the foremost place, roars his lion's roar in assemblies, and sets rolling the supreme wheel of Dhamma. These, Sāriputta, are the ten powers of the Tathāgata.