Note (1): The Daśabalasūtra

Pāli recension. – Anguttara, V,p. 32–36; Majjhima, I, p. 69–71; Paṭisambhida, II, p. 174–176.

Dasa yimāni bhikkhave tathāgathassa tathāgatabalāni yehi balehi samannāgato tathāgāto āsabhaṇ ṭhānaṃ … sacchikatvā upasampajja viharati … yam pi bhikkhave tathāgato …

Sanskrit recension (attesting to many variations) cited in Kośavyākhyā, p. 641, l. 14–642, l. 26. Add numerous fragments of Central Asian provenance: S. Lévi. Textes sansrits de Touen-houang, Jour. Asiatique, X, 16 (1910), p. 440–444; L. de La Vallée Poussin, Documents sanscrits de la Seconde Collection M.A. Stein, Jour. Roy. Asiatic Soc., 1911, p. 1063–1064; E. Waldschmidt, Bruchstücke buddhistischer Sūtras aus dem zentralasiatischen Sanskritkanon, Leipzig, 1932, 207–225; Ein zweites Daśabalasūtra, Mitteilungendes Instituts für Orientforschung. VI, 1958, p. 382–405.

Daśemāni bhikṣavas tathāgatasya balāni yaiḥ samanvāgatas tathāgato ‘rhan samyaksaṃbuddha udāram ārṣabhaṃ …karaṇīyaṃ nāparam asmād bhāvaṃ prajñānānīti. yat tathāgaḥ … 

Translation of the Sanskrit. – These, O monks, are the ten powers of the Tathāgata, endowed with which the holy One, the fully and completely enlightened One who claims the noble place, the place of the bull, turns the wheel of Brahmā and utters the true Lion’s Roar in the assembly. What are these ten?

1. First, the Tathāgata cognizes, in accordance with reality, the possible as possible and the impossible as impossible.

That the Tathāgata cognizes, in accordance with reality, the possible as possible and the impossible as impossible is the first power of the Buddha, endowed with which, the Tathāgata, the holy One, the fully and completely enlightened One who claims the noble place, the place of the bull, turns the wheel of Brahmā and utters the true Lion’s Roar in the assembly.

2. Furthermore, the Tathāgata cognizes, in accordance with reality, actions of the past, future and present according to their place, their cause, their object and their retribution. That the Tathāgata…

3. Furthermore, the Tathāgata cognizes, in accordance with reality, the defilement, the purification, the types and the purity of the trances, liberations, concentrations and absorptions. That the Tathāgata…

4. Furthermore, the Tathāgata cognizes, in accordance with reality, the degree of the moral faculties of other beings, other individuals. That the Tathāgata…

5. Furthermore, the Tathāgata cognizes, in accordance with reality, the diverse aspirations of other beings, other individuals. That the Tathāgata…

6. Furthermore, the Tathāgata cognizes, in accordance with reality, the world with its various acquired dispositions, with its many acquired dispositions. That the Tathāgata…

7. Furthermore, the Tathāgata cognizes, in accordance with reality, the route that leads to the various destinies. That the Tathāgata…

8. Furthermore, the Tathāgata remembers many previous abodes, for example, one lifetime, two, three, four, five, ten, twenty, thirty, forty, fifty lifetimes, one hundred lifetimes, one thousand lifetimes, one million lifetimes, one hundred million lifetimes, several hundred lifetimes, several thousand lifetimes, several hundreds of thousands of lifetimes, one period of disappearance, one period of creation, one period of disappearance-creation, several periods of disappearance, several periods of creation, several periods of disappearance-creation, several periods of creation, several periods of disappearance-creation. He thinks: “I had such and such a name, such and such a family, such and such a clan, such and such food among beings at that time; I experienced such and such happiness and such and such pain. I had such and such longevity, such and such a duration, such and such a life-span. When I left that place, I was reborn in that other place. And from that other place I was born here.” Thus the Tathāgata remembers his many previous abodes with their aspects, their origins and their details. That the Tathāgata…

9. Furthermore, the Tathāgata, with his divine eye, purified, surpassing that of men, sees beings dying and being born and recognizes them in reality as beautiful, ugly, lowly or excellent, going towards a good or a bad destiny, according to the results of their actions. He thinks: “These beings laden with bodily misdeeds, laden with misdeeds of speech and mind, slandering the saints, having false views, acting wrongly out of their wrong views, for this cause and this reason, at the dissolution of the body after death are born in a miserable state, in a bad destiny, in the hells. On the other hand, these beings endowed with good bodily actions, endowed with good actions of speech and mind, not slandering the saints, having right views, acting well due to their right views, for this cause and this reason, at the dissolution of the body after death are born in a good destiny, the heavens, among the gods.” That the Tathāgata…

10. Furthermore, the Tathāgata, by the cessation of the impurities, having realized in the present existence by means of his own wisdom the pure liberation of mind and the pure liberation by wisdom, takes his stand and knows: “Birth is exhausted by me, the religious life has been practiced, that which had to be accomplished has been accomplished, I see no further existence for myself.” That the Tathāgata… .