Dasabala

1. Thananca thAnato attthananca atthanato yathabhūtam pajAnAti – He knows what will happen and what will not happen according to causality.

In the ånguttaranikAya, in the åTThAnavagga the Buddha presents a number of things that cannot occur in any way to a person had entered into sotapannaphala stage.

“åtthAnametaM bhikkhave anavakAso yaM diTThisampanno puggalo aJJaM satthAraM uddiseyya, netaM thanaM vijjati. thAnaJca kho etaM bhikkhave vijjati yaM puthujjano aJJaM sattAraM uddiseyya, thAnametaM vijjati.”

=O monks! The person who entered the stream (sotApanna) would adhere another teacher; this is a thing that cannot happen. O monks! The worldling would adhere to another teacher; this is a thing that can happen.”

2. åtītAnAgata paccuppannaM kammasamAdAnaM thAnaso hetuso yathAbhūtaM pajAnAti – He knows the fruition of action in past, present and future according to their causes and results as they are whether good or bad.

Kamma is one of most difficult subject to be known by the human being, the Buddha says in the åcinteyyasutta of AN,

“KammavipAko bhikkhave acinteyyo, na cintetabbo, yaM cintento ummAdassa vighAtassa bhAgI assa.”

=O monks! The result of kamma (action) is unthinkable and should not be thought, by thinking one will be the sharer of madness and breakdown of mental health.”

This second power of the Buddha has the ability to verify and explain the subject of kamma, there are six causes of reproductive kamma, and they are lobha (greed), dosa (hatred), moha (delusion), alobha (non-greed), adosa (non-hatred) and amoha (non-delusion). There are four reasons which influence the result of kamma, they are kAla (time), gati (birth), upadhi (associated factors) and payoga (effort). The Buddha knows all these factors that are related to particular kamma and its result very well.

3. ßabbatthagAminipaTipadaM yathAbhūtaM pajAnAti – He knows the practice of individual’s destiny as good birth and low birth etc.

 This knowledge means the Buddha is able to know the destiny of beings according to their present activities; this is another aspect of predicting the future. With this quality of reading mind of others he could instruct the listener who came to follow his dhamma that what is suit to him to be understood soon. 

4. ånekadhAtulokaM nAnadhAtulokaM yathAbhūtaM pajAnAti – He knows the nature of variety of conditioned world as it is with reference to their elements.

In the ßaMyuttanikAya, in the îsidattasutta there is a teaching of the Buddha in the experienced world of the being is analyzed into eighteen elements. In these eighteen analysis he explains that how one receives its respective object and concept. 

CakkhudhAtu > rUpadhAtu > cakkhuviJJAnadhAtu

ßotadhAtu > saddhadhAtu > sotaviJJAnadhAtu

GhAnadhAtu > gandhadhAtu > ghAnaviJJAnadhAtu

JivhAdhAtu > rasadhAtu > jivhAviJJAnadhAtu

KAyadhAtu > phottabbadhAtu > kAyaviJJAnadhAtu

µanodhAtu > dhammadhAtu > manoviJJAnadhAtu

In the ∂hAtuvibhangasutta of MN, the Buddha has analyzed the world into six elements (ChadhAtuvibhanga).

1.  PaThavidhAtu –Element of solidity

2.   ĀpodhAtu – Element of liquidity

3.   TejodhAtu – Element of temperature

4.  VAyodhAtu – Element of motion

5.   ĀkAsadhAtu – Element of space

6.  ViJJAnadhAtu – Element of consciousness

In this manner knowing the fundamental elements in conditioned things as there is the fourth special knowledge of the Buddha.

5. ñAnAdhimuttikataM yAthabhūtaM pajAnAti – He knows different temperature and tendencies in beings.

ådhimutti means the various mental and physical characteristic of beings. The Buddha’s knowledge of knowing them is explained by this knowledge. The Buddha gives doctrinal advices to individuals knowing their adhimutti or mental and behavioral characteristic. Therefore, sometimes we see the same doctrine explained or presented in more than one way. The Buddha says in the HInAdhimuttikasutta of SN that those beings with low mental behavioral characteristics come to the world together with the similar. Those beings who are with higher and noble mental and physical characteristics come to the world with the similar. They work with their similar person and it is the nature of human beings.

“HInAdhimuttikA sattA hīnAdhimuttikehi saddhiM saMsandanti sameti, kalyAnAdhimuttikA kalyAnAdhimuttikehi saddhiM saMsandanti.”

=The beings who are in law mental behavior behave with law mental behavior charactered beings. The beings who are endowed with compassionate mind behave with the one who are compassionate.

6. ParasattAnaM parapuggalAnaM indriyaparopariyattaM yathAbhūtaM pajAnAti – He knows the difference of faculties (potentialities)

The Buddha is able to know physical and mental potentialities of human and other beings. Every being has some kind of potentialities that can be developed into highest level. The Buddha is capable of recognizing them and advising and directing them accordingly. Especially this knowledge means the potentiality to develop faculties according to the way he or she fulfills the aim of attaining enlightenment. There are five such faculties to be developed in the path of Nibbana.

1.  ßaddha indriya – faculty of confident

2.  ßati indriya  -faculty of mindfulness

3.  Viriya indriya – faculty of effort

4.  ßamAdhi indriya  - faculty of concentration

5.  PaJJA indriya – faculty of wisdom

Knowing the differences of faculties (indriyavemattatA) and individual varieties (puggala vividattata) is the six special knowledge of the Buddha.

7. JhAna, vimokkha, SamAdhi, samApattīnaM saMkilesaM vedAnaM vuTThAnaM yathAbhūtaM pajAnAti- He knows defiling, purification and development of trances, liberation, concentration and attainments as they are.

8. ånekavihitaM pubbenivAsaM anussarati – He recollects past lives in various ways.   

    

9. ∂ibbena cakkhunA passati satte passati cavamAne uppajjamAne – He sees with divine eye the beings dying and becoming.

10. ĀsavAnam khayA anAvasaM cetovimuttiM paJJAvimuutiM diTTheva dhamme sayaM abhiJJA sacchikatvA upasampajja viharati – He lives having attained by oneself in this life freedom in mind and freedom in wisdom having given up defilements and being free from them.