The four bases of psychic powers that should be developed for the full understanding of passion, desire, and attachment.

Here, bhikkhus, a bhikkhu develops the basis of psychic power endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort;

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced |limited psychic power::partial spiritual power, limited supernormal ability [iddhipadesa]|, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce limited psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing limited psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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,

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

I developed the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort, along with enthusiasm.

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

And what, bhikkhus, is the development of the bases of psychic powers? Here, bhikkhus, a bhikkhu develops the basis of psychic powers 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, develops the basis of psychic powers that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic powers that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort—this, bhikkhus, is called the development of the bases of psychic powers.

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers experiences various kinds of psychic powers: being one, he becomes many; being many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though on solid ground; he flies through the air cross-legged like a bird with wings; he touches and strokes the sun and moon, so mighty and powerful; and he wields mastery with his body even as far as the Brahmā world. Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers, through the wearing away of the mental defilements, attains and dwells in the taintless release of mind and release by wisdom, having realized it with direct knowledge in this very life.”

The four bases of psychic powers are noble and lead to liberation.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And 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.

Developing the four bases of psychic powers can lead from the near shore to the far shore.

“Here, bhikkhus, a bhikkhu develops the basis of psychic power 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 and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection and examination| and accompanied by intentional effort.”

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic powers.

'This is the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from energy should be developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from energy has been developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic powers.

“Here, brahmin, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |desire::aspiration, goal, interest, objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. This, brahmin, is the path, this is the way to abandon this desire.”

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And 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.

Through the development and frequent practice of the four bases of psychic powers, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort.

For whomever the four bases of psychic powers are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha recounts the inquiry that led to the development of the four bases of psychic powers before his full awakening.

When these four bases of psychic powers have been developed and frequently practiced in this way, one experiences various kinds of psychic powers: being one, one becomes many; being many, one becomes one; one appears and disappears; one passes through walls, enclosures, and mountains as though through space; one dives in and out of the earth as though it were water; one walks on water free from sinking as though on solid ground; one flies through the air cross-legged like a bird with wings; one touches and strokes with one’s hand the sun and moon, so mighty and powerful; and one wields mastery with the body even as far as the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]| world.

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic powers.

Furthermore, bhikkhus, through the development and frequent practice of these four bases of psychic powers, the bhikkhu Moggallāna experiences various kinds of psychic powers — being one, he becomes many; being many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though on solid ground; he flies through the air cross-legged like a bird with wings; he touches and strokes the sun and moon, so mighty and powerful; and he wields mastery with his body even as far as the Brahmā world.

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

Similarly, bhikkhus, if a bhikkhu, relying on |determination::will power, energy [vīriya]|, attains collectedness, attains unification of mind—this is called ‘collectedness arising from determination.’ He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called ‘intentional constructs of striving.’ Thus, this determination, this collectedness arising from determination, and accompanied by intentional effort—this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from determination and intentional effort.

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And 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.

Developing the four bases of psychic powers can lead to various kinds of psychic powers and the realization of the taintless liberation of mind.

When these four bases of psychic powers have been developed and frequently practiced in this way, one experiences various kinds of psychic powers: being one, one becomes many; being many, one becomes one; one appears and disappears; one passes through walls, enclosures, and mountains as though through space; one dives in and out of the earth as though it were water; one walks on water free from sinking as though on solid ground; one flies through the air cross-legged like a bird with wings; one touches and strokes with one’s hand the sun and moon, so mighty and powerful; and one wields mastery with the body even as far as the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]| world.

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced the highest psychic powers, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce the highest psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing the highest psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

When the four bases of psychic powers are developed and frequently practiced, they lead to complete disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, and to Nibbāna.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And 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.

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, any ascetics or brahmins in the past who were mighty and powerful, they all attained such might and power through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Any ascetics or brahmins in the future who will be mighty and powerful, they too will attain such might and power through the development and frequent practice of the four bases of psychic powers. Any ascetics or brahmins in the present who are mighty and powerful, they too have attained such might and power through the development and frequent practice of the four bases of psychic powers.

Whether in the past, future, or at present, any ascetics or brahmins who are experiencing various kinds of psychic powers have attained such abilities through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops the basis of psychic power 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

“Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing. Ānanda, whoever has developed and frequently practiced the four bases of psychic powers, mastered them, firmly established them, repeatedly practiced them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an |aeon::lifespan of a world system| or the remainder of an aeon. The Tathāgata, Ānanda, has developed and frequently practiced these four bases of psychic powers, mastered them, firmly established them, repeatedly practiced them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.”

The Buddha describes the foremost of his bhikkhu disciples in various categories.

... among those with |psychic power::supernormal abilities [iddhimant]| is |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]|.

The Buddha describes the foremost of his bhikkhunī disciples in various categories.

... among those with |psychic power::supernormal abilities [iddhimant]| is |Uppalavaṇṇā::foremost bhikkhunī of the Buddha in psychic power [uppalavaṇṇā]|.

A laywoman should wish for her son to become like the foremost lay disciples Citta and Hatthaka, and if he goes forth, wish that acquisitions, respect, and popularity not come upon him while he is still a trainee.

‘But if, dear, you go forth from the household life into homelessness, then you should become like Sāriputta and Moggallāna’—for, bhikkhus, this is the measure and standard for my bhikkhu disciples, namely, |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and |Moggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [moggallāna]|.

The Buddha defines a sage, a Brāhmaṇ not by birth, but as one who has cast off harmful qualities and is always mindful.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. Now at that time, the Venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|, Venerable |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]|, Venerable |Mahākassapa::foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great [mahākassapa]|, Venerable |Mahākaccāna::foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati [mahākaccāna]|, Venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]|, Venerable |Mahākappina::foremost disciple of the Buddha in instructing the monks; lit. great Kappina [mahākappina]|, Venerable Mahācunda, Venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, Venerable |Revata::Venerable Revata is regarded as the foremost disciple of the Buddha in forest dwelling [revata]|, and Venerable Nanda approached the Blessed One.

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

|Swans::metaphorically representing sages [haṁsā]| travel the pathway of the sun, they move through the sky with their |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|; The |steadfast::intelligent one, stable, wise [dhīra]| are emancipated from the world, having conquered |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]| and his army.

The Buddha shares an observation on how beings come together and associate based on their dispositions. Those with a good disposition come together and associate with others of a similar good disposition.

“All these bhikkhus have great |psychic powers::well-developed supernormal power [mahiddhika]|. Do you see Kassapa walking back and forth with many bhikkhus?”

Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

6) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]| are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: ‘The defilements are exhausted in me.’

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

2) And what, bhikkhus, is taking the world as one’s authority? Here, bhikkhus, having gone to the forest, to the foot of a tree, or to an empty dwelling, a bhikkhu reflects thus: ‘I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: “I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned. Having gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the population of the world is vast. In the vast population of the world, there are ascetics and brahmins |with psychic powers::possessing psychic potency, supernormal power [iddhimant]|, who have the divine eye, and who know the minds of others. They would know me thus:

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

If he wishes: ‘May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,’ then, in each case, he is capable of realizing it, there being a suitable basis.

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: ‘May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

The Buddha explains the five barriers and five shackles of the mind that prevent a bhikkhu from coming to growth, increase, and fulfillment in his teaching and training.

He develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. 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. And then, enthusiasm is the fifth factor.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

And what, bhikkhus, is the way of practice leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |energy::persistence, willpower, determination [vīriya]| and accompanied by intentional effort. This is called, bhikkhus, the way of practice leading to the unconditioned.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

And what, bhikkhus, is the way of practice leading to the uninclined? Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |energy::effort, might, power [vīriya]| and accompanied by intentional effort. This is called, bhikkhus, the way of practice leading to the uninclined.

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.

If he wishes: ‘May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,’ then, in each case, he is capable of realizing it, there being a suitable basis.

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

“It is wonderful, friends, it is marvelous, the great psychic power and great might of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|! For he is able to know about the Buddhas of the past — who attained to final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, cut [the tangle of] proliferation, cut off the cycle, ended the round, and surmounted all suffering — that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of collectedness] was thus, their wisdom was thus, their abiding [in attainments] was thus, their liberation was thus.”

The Buddha affirms the Four Noble Truths as the core of his teaching and praises venerable Sāriputta’s deep understanding of them, who then expounds the truths, detailing suffering in all its forms, the arising of suffering rooted in craving, the ending of suffering, and the Noble Eightfold Path as the way of practice leading to the end suffering.

Associate with |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and |Moggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [moggallāna]|, bhikkhus; keep company with Sāriputta and Moggallāna. They are |wise::astute, intelligent, learned, skilled [paṇḍita]| bhikkhus who support their fellow spiritual practitioners. Bhikkhus, Sāriputta is like a mother, and Moggallāna is like one who brings up a child. Bhikkhus, Sāriputta |trains::instructs, educates, enjoins [vineti]| others to the fruit of entering the stream, and Moggallāna to the |ultimate goal::summum bonum; supreme goal; epithet of Nibbāna [uttamattha]|. Bhikkhus, Sāriputta is capable of explaining, teaching, describing, establishing, clarifying, analyzing, and fully expounding the Four Noble Truths in detail.”

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn’t pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

7) Just as, bhikkhus, the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, bhikkhus, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhāna]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]|, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabala]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path; this, bhikkhus, is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

Shortly after the Buddha’s final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

5. He experiences various types of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|—becoming one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world.

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

“That is not possible, young man, it is not conceivable to kindle a fire using fuel that had been relinquished, unless one |has psychic powers::possesses psychic potency, supernormal power [iddhimant]|. Just as, young man, a fire is kindled using fuel made of grass and wood, I say, is the |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]| on account of the five cords of sensual pleasure. And just as, young man, a fire is kindled using fuel that has been relinquished, I say, is the joyful pleasure that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states.

Venerable Anuruddha reflects on seven qualities conducive for practicing the Dhamma, but his thoughts are incomplete until the Buddha appears to add an eighth.

“Knowing my thoughts, the unsurpassed teacher in the world; Came to me through |psychic potency::supernormal ability [iddhi]|, in a mind-made body.

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha’s states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

It is possible, Sāriputta, that the misguided person Sunakkhatta will not have an understanding about the Dhamma concerning me: ‘Thus indeed he is the Blessed One who experiences various types of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|—becoming one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world.’

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

Then, Aggivessana, it occurred to me: ‘Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, before long, I too, by my own directly knowing, entered and abided in that state.