One set among the different qualities of a thus-gone one. The ten strengths are (1) the knowledge of what is possible and not possible, (2) the knowledge of the ripening of karma, (3) the knowledge of the variety of aspirations, (4) the knowledge of the variety of natures, (5) the knowledge of the different levels of capabilities, (6) the knowledge of the destinations of all paths, (7) the knowledge of various states of meditation, (8) the knowledge of remembering previous lives, (9) the knowledge of deaths and rebirths, and (10) the knowledge of the cessation of defilements.

The ten powers of the tathāgatas, as presented in UT22084-026-001-1644, are (1) definitive knowledge that phenomena that are possible are indeed possible, and definitive knowledge that phenomena that are impossible are indeed impossible; (2) definitive knowledge, through possibilities and causes, of the maturation of the past, future, and present actions, and of those who undertake such actions; (3) definitive knowledge of various realms and their multiple constituents; (4) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other beings, other individuals, have; (5) definitive knowledge of whether the acumen of other beings, other individuals, is superior or inferior; (6) definitive knowledge of the paths that lead anywhere; (7) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions; (8) definitive knowledge of the recollection of multiple past abodes, ranging from the recollection of individual lifetimes to their circumstances, situations, and causes; (9) definitive knowledge through pure clairvoyance, transcending the vision of human beings, of the death, transmigration, and rebirth of beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased.

A category of the distinctive qualities of a tathāgata. They are: knowing what is possible and what is impossible; knowing the results of actions or the ripening of karma; knowing the various inclinations of sentient beings; knowing the various elements; knowing the supreme and lesser faculties of sentient beings; knowing the paths that lead to all destinations of rebirth; knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings; knowing previous lives; knowing the death and rebirth of sentient beings; and knowing the cessation of the defilements.

Ten strengths possessed by a tathāgata: (1) the strength of knowing what is possible and what is impossible (sthānāsthāna); (2) the strength of knowing the maturation of actions (karma); (3) the strength of knowing the various constituents; (4) the strength of knowing the various inclinations of beings; (5) the strength of knowing whether beings’ faculties are superior or inferior; (6) the strength of knowing every path of travel; (7) the strength of knowing all the completely purified and totally afflicted aspects of entering the absorption of complete liberation (dhyānavimokṣha), meditative concentration (samādhi), and equipoise (samāpatti); (8) the strength of knowing the recollection of former abodes; (9) the strength of knowing the death, transference, and birth of beings; and (10) the strength of knowing the exhaustion of defilements.

The ten powers of the tathāgatas are: (1) definitive knowledge that things which are possible are indeed possible; (2) definitive knowledge that things which are impossible are indeed impossible; (3) definitive knowledge, through possibilities and causes, of the maturation of past, future, and present actions, and of those who undertake such actions; (4) definitive knowledge of multiple world systems and diverse dispositions; (5) definitive knowledge of the diversity of inclinations and the multiplicity of inclinations that other sentient beings and other individuals have; (6) definitive knowledge of whether the acumen of other sentient beings and other individuals is supreme or not; (7) definitive knowledge of the paths that lead anywhere; (8) definitive knowledge of all the afflicted and purified mental states and their emergence, with respect to the faculties, powers, branches of enlightenment, aspects of liberation, meditative concentrations, meditative stabilities, and formless absorptions; (9) definitive knowledge of the recollection of multiple past abodes, and of the transference of consciousness at the death and birth of all sentient beings; and (10) definitive knowledge that through one’s own extrasensory powers one has actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased.

See “ten powers.”

See “ten powers.”

See “ten powers.”

A category of qualities that are distinctive of a thus-gone one. They are as follows: knowing what is possible and what is impossible; knowing the results of actions or the ripening of karma; knowing the various inclinations of sentient beings; knowing the various elements; knowing the supreme and lesser faculties of sentient beings; knowing the paths that lead to all destinations of rebirth; knowing the concentrations, liberations, absorptions, equilibriums, afflictions, purifications, and abidings; knowing previous lives; knowing the death and rebirth of sentient beings; and knowing the cessation of the defilements.

Distinctive qualities of a tathāgata: (1) cognizing what is and is not the case, (2) cognizing the maturation of karma, (3) cognizing the various inclinations of sentient beings, (4) cognizing various natures of the world, (5) cognizing the higher and lower faculties of beings, (6) cognizing the paths that reach everywhere, (7) cognizing the condition of either defilement or purification in other sentient beings’ faculties, strengths, parts of awakening, meditations, liberations, samādhis, and attainments, (8) cognizing previous lives, (9) cognizing the birth and death of all beings, and (10) cognizing the mind’s liberation without fluxes.