stobs

stobs

The strengths are enumerated as five or ten. As five, they are a stronger form of the five powers: faith, mindfulness, diligence, samādhi, and wisdom. As ten, they are the strenths of knowing what is proper and improper, knowing the maturation of karma, knowing the variety of beings' aspirations, knowing the variety of their inclinations, knowing the variety of their capacities, knowing everywhere each path leads, knowing the dhyānas, liberations, samāpattis, samādhis and so forth, being able to recall previous states of being, and knowing the details of death and rebirth.

The ten powers (daśabala, {stobs bcu}) of the Tathāgata are 1) the power of knowledge of what is possible and what is not possible (sthānāsthānajñānabala, {gnas dang gnas ma yin pa mkhyen pa'i stobs}); 2) the power of knowledge of the individual results of actions (karmasvakajñānabala, {las kyi rnam smin mkhyen pa'i stobs}); 3) the power of knowledge of different practices leading to various destinies (sarvatragāminīpratipajjñānabala, {thams cad du 'gro ba'i lam mkhyen pa'i stobs}); 4) the power of knowledge of the different dispositions and tendencies of different beings (anekadhātunānādhātujñānabala, {khams sna tshogs mkhyen pa'i stobs}); 5) the power of knowledge of the different aspirations of beings (nānādhimuktijñānabala, {mos pa sna tshogs mkhyen pa'i stobs}); 6) the power of knowledge of the different degrees of development of the faculties and inclinations of beings (indriyaparāparyajñānabala, {dbang po mchog dang mchog ma yin pa mkhyen pa'i stobs}); 7) the power of knowledge of the absorptions, deliverances, concentrations, and attainments (dhyānavimokṣasamādhisamāpattijñānabala, {bsam gtan dang rnam thar dang ting nge 'dzin dang snyoms par 'jug pa thams cad mkhyen pa'i stobs}); 8) the power of knowledge of previous lives (pūrvanivāsajñānabala, {sngon gyi gnas rjes su dran pa mkhyen pa'i stobs}); 9) the power of knowledge of the deaths and births of beings according to their actions (cyutyupapādajñānabala, {'chi 'pho bo dang skye ba mkhyen pa'i stobs}); and 10) the power of knowledge of the destruction of the impurities (āsravakṣayajñānabala, {zag pa zad pa mkhyen pa'i stobs}). (Rahula 2001: 229–230, n118).

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