Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati.
“Bhikkhus, that a bhikkhu who has not abandoned the five |barriers of the mind::barrenness of mind, wilderness in the heart [cetokhilā]| and not severed the five shackles of the mind should come to growth, increase, and full development in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|—that is impossible.
Five Barriers of the Mind (Not Abandoned)
Katamāssa pañca cetokhilā appahīnā honti?
What are the five barriers of the mind that have not been abandoned?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti.
1.) Here a bhikkhu has |doubt::have uncertainty, perplexity, hesitation [kaṅkhati]| and uncertainty, and is undecided and unsure about the Teacher. The mind of such a bhikkhu—who has doubt and uncertainty, who is undecided and unsure about the Teacher—does not incline towards |effort::exertion; lit. to be burned [ātappa]|, |examination::practice, scrutiny; lit. yoking alongside [anuyoga]|, |perseverance::lit. stretched together state [sātacca]|, and |striving::making effort, exerting [padhāna]|. As his mind does not incline towards effort, examination, perseverance, and striving, that is the first barrier of the mind that has not been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ dutiyo cetokhilo appahīno hoti.
2.) Furthermore, |bhikkhus,::::| a bhikkhu has doubt and uncertainty, and is undecided and unsure about the Dhamma. The mind of such a bhikkhu—who has doubt and uncertainty, who is undecided and unsure about the Dhamma—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the second barrier of the mind that has not been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ tatiyo cetokhilo appahīno hoti.
3.) Furthermore, |bhikkhus,::::| a bhikkhu has doubt and uncertainty, and is undecided and unsure about the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|. The mind of such a bhikkhu—who has doubt and uncertainty, who is undecided and unsure about the Saṅgha—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the third barrier of the mind that has not been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo appahīno hoti.
4.) Furthermore, |bhikkhus,::::| a bhikkhu has doubt and uncertainty, and is undecided and unsure about the |training::practice, training guidelines [sikkhā]|. The mind of such a bhikkhu—who has doubt and uncertainty, who is undecided and unsure about the training—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the fourth barrier of the mind that has not been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. Imāssa pañca cetokhilā appahīnā honti.
5.) Furthermore, |bhikkhus,::::| a bhikkhu is angry and displeased with his fellow |spiritual companion::fellow practitioner [sabrahmacārī]|s, he is resentful and closed off. The mind of such a bhikkhu—who is angry and displeased with his fellow spiritual companions, who is resentful and closed off—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the fifth barrier of the mind that has not been abandoned. These are the five barriers of the mind that have not been abandoned.
Five Shackles of the Mind (Not Severed)
Katamāssa pañca cetasovinibandhā asamucchinnā honti?
And what are the five shackles of the mind that have not been severed?
Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti.
6.) Here, |bhikkhus,::::| a bhikkhu is |not free from passion::not without lust [avītarāga]|, desire, affection, longing, distress, and craving for |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. The mind of such a bhikkhu—who is not free from passion, desire, affection, longing, distress, and craving for sensual pleasures—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the first shackle of the mind that has not been severed.
Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ dutiyo cetasovinibandho asamucchinno hoti.
7.) Furthermore, |bhikkhus,::::| a bhikkhu is not free from passion, desire, affection, longing, distress, and craving for the body. The mind of such a bhikkhu—who is not free from passion, desire, affection, longing, distress, and craving for the body—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the second shackle of the mind that has not been severed.
Puna caparaṁ, bhikkhave, bhikkhu rūpe avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu rūpe avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ tatiyo cetasovinibandho asamucchinno hoti.
8.) Furthermore, |bhikkhus,::::| a bhikkhu is not free from passion, desire, affection, longing, distress, and craving for |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|. The mind of such a bhikkhu—who is not free from passion, desire, affection, longing, distress, and craving for forms—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the third shackle of the mind that has not been severed.
Puna caparaṁ, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho asamucchinno hoti.
9.) Furthermore, |bhikkhus,::::| a bhikkhu, having eaten as much as he likes until his belly is full, lives devoted to the |pleasure of beds::pleasure of lying down [seyyasukha]|, reclining, and dozing. The mind of such a bhikkhu—who, having eaten as much as he likes until his belly is full, lives devoted to the pleasure of beds, reclining, and dozing—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the fourth shackle of the mind that has not been severed.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. Imāssa pañca cetasovinibandhā asamucchinnā honti.
10.) Furthermore, |bhikkhus,::::| a bhikkhu engages in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| aspiring to some order of gods, thinking: ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.’ The mind of such a bhikkhu—who engages in the spiritual life aspiring to some order of gods, thinking: ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods’—does not incline towards effort, examination, perseverance, and striving. Because his mind does not incline towards effort, examination, perseverance, and striving, this is the fifth shackle of the mind that has not been severed. These are the five shackles of the mind that have not been severed.
Yassa kassaci, bhikkhave, bhikkhuno ime pa
ñca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati.
|Bhikkhus,::::| that a bhikkhu who has not abandoned these five barriers of the mind and not severed these five shackles of the mind should come to growth, increase, and full development in this Dhamma and Vinaya—that is impossible.
Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati.
|Bhikkhus,::::| that a bhikkhu who has abandoned these five barriers of the mind and severed these five shackles of the mind should come to growth, increase, and full development in this Dhamma and Vinaya—that is possible.
Five Barriers of the Mind (Abandoned)
Katamāssa pañca cetokhilā pahīnā honti?
And what are the five barriers of the mind that have been abandoned?
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti.
1.) Here, |bhikkhus,::::| a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Teacher. The mind of such a bhikkhu inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the first barrier of the mind that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ dutiyo cetokhilo pahīno hoti.
2.) Furthermore, |bhikkhus,::::| a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Dhamma. The mind of such a bhikkhu inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the second barrier of the mind that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ tatiyo cetokhilo pahīno hoti.
3.) Furthermore, |bhikkhus,::::| a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the Saṅgha. The mind of such a bhikkhu inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the third barrier of the mind that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo pahīno hoti.
4.) Furthermore, |bhikkhus,::::| a bhikkhu does not doubt, is not uncertain, but has confidence and faith in the training. The mind of such a bhikkhu inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the fourth barrier of the mind that has been abandoned.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. Imāssa pañca cetokhilā pahīnā honti.
5.) Furthermore, |bhikkhus,::::| a bhikkhu is not angry, displeased, hostile, or resentful towards fellow practitioners. The mind of such a bhikkhu inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the fifth barrier of the mind that has been abandoned. These are the five barriers of the mind that have been abandoned.
Five Shackles of the Mind (Severed)
Katamāssa pañca cetasovinibandhā susamucchinnā honti?
And what are the five shackles of the mind that have been completely severed?
Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti.
6.) Here, |bhikkhus,::::| a bhikkhu is |free from passion::without lust [vītarāga]|, desire, affection, longing, distress, and craving for sensual pleasures. The mind of such a bhikkhu—who is free from passion, desire, affection, longing, distress, and craving for sensual pleasures—inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the first shackle of the mind that has been completely severed.
Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ dutiyo cetasovinibandho susamucchinno hoti.
7.) Furthermore, |bhikkhus,::::| a bhikkhu is free from passion, desire, affection, longing, distress, and craving for the body. The mind of such a bhikkhu—who is free from passion, desire, affection, longing, distress, and craving for the body—inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the second shackle of the mind that has been completely severed.
Puna caparaṁ, bhikkhave, bhikkhu rūpe vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu rūpe vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ tatiyo cetasovinibandho susamucchinno hoti.
8.) Furthermore, |bhikkhus,::::| a bhikkhu is free from passion, desire, affection, longing, distress, and craving for forms. The mind of such a bhikkhu—who is free from passion, desire, affection, longing, distress, and craving for forms—inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the third shackle of the mind that has been completely severed.
Puna caparaṁ, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho susamucchinno hoti.
9.) Furthermore, |bhikkhus,::::| a bhikkhu does not eat as much as he likes until his belly is full, and does not live devoted to the pleasure of beds, reclining, and dozing. The mind of such a bhikkhu—who does not eat as much as he likes until his belly is full, and does not live devoted to the pleasure of beds, reclining, and dozing—inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the fourth shackle of the mind that has been completely severed.
Puna caparaṁ, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. Imāssa pañca cetasovinibandhā susamucchinnā honti.
10.) Furthermore, |bhikkhus,::::| a bhikkhu does not engage in the spiritual life aspiring to some order of gods, thinking: ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.’ The mind of such a bhikkhu—who does not engage in the spiritual life aspiring to some order of gods, thinking: ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods’—inclines towards effort, examination, perseverance, and striving. Because his mind inclines towards effort, examination, perseverance, and striving, this is the fifth shackle of the mind that has been completely severed. These are the five shackles of the mind that have been completely severed.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati.
|Bhikkhus,::::| when any bhikkhu has abandoned these five barriers of the mind and completely severed these five shackles of the mind, it is possible for him to come to growth, increase, and full development in this teaching and training.
Further Five Factors
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī.
11.) He develops the |basis of psychic power::basis for spiritual power, paths to supernormal ability [iddhipāda]| that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. 12.) He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. 13.) He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::clearing the affective awareness of hindrances [citta]| and accompanied by intentional effort. 14.) He develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. 15.) And |active involvement::enthusiasm, strenuous exertion [ussoḷhī]| is the fifth factor.
Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti. Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ.
A bhikkhu who is endowed with these fifteen factors including enthusiasm is capable of breaking through, capable of |full awakening::perfect understanding, enlightenment [sambodha]|, and capable of attaining the unsurpassed security from bondage. Suppose|, bhikkhus,::::| there is a hen with eight, ten, or twelve eggs, which she has properly sat upon, properly warmed, and properly nurtured. Even if the wish does not arise in her: ‘Oh, that my chicks might break through the egg casing with the tips of their claws or their beaks and emerge safely!’—those chicks are capable of breaking through the egg casing with the tips of their claws or their beaks and emerging safely.
Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.
So too, a bhikkhu who is endowed with these fifteen factors including active involvement is capable of breaking through, capable of full awakening, and capable of attaining the unsurpassed security from bondage.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.