“Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.
And what, bhikkhus, is the power of |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]|, acknowledging: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This is called the power of faith.
And what, bhikkhus, is the power of |energy::willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones dwells with energy aroused for abandoning |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquiring |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities. This is called the power of energy.
And what, bhikkhus, is the power of |conscience::internal sense of right and wrong used for guiding one‘s behavior, moral shame, scruple [hirī]|? Here, bhikkhus, a disciple of the Noble Ones possesses moral conscience; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct, and is ashamed of engaging in evil and unwholesome states. This is called the power of conscience.
And what, bhikkhus, is the power of |fear of wrongdoing::moral dread [ottappa]|? Here, bhikkhus, a disciple of the Noble Ones fears wrongdoing; he dreads misconduct by body, speech, and mind; he dreads acquiring evil, unwholesome states. This is called the power of fear of wrongdoing.
And what, bhikkhus, is the power of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|? Here, bhikkhus, a disciple of the Noble Ones is mindful, possessing supreme mindfulness and |skillfulness::astuteness, carefulness, prudence [nepakkena]|, remembering and recollecting what was done and said long ago. This is called the power of mindfulness.
And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. Further, with the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the noble ones describe as, ’one who dwells equanimous, mindful, and at ease.’ With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the power of collectedness.
And what, bhikkhus, is the power of |wisdom::distinctive knowledge, discernment [paññā]|? Here, bhikkhus, a disciple of the Noble Ones is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This is called the power of wisdom.
These, bhikkhus, are the seven powers.
The power of faith, the power of energy,
the power of conscience and of fear of wrongdoing;
The power of mindfulness and of collectedness,
and wisdom, the seventh power;
By these, the bhikkhu, strong and wise,
abides in |contentment::ease, happiness, pleasant abiding [sukha]|.
Examining the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| thoroughly,
he deeply sees the meaning with wisdom;
Like the |quenching::going out [nibbāna]| of a lamp,
there is |deliverance::release, emancipation, freedom [vimokkha]| of the mind.”