Aṅguttara Nikāya 9.5 1.

Bala Sutta

Sambodhivagga Balasutta “Cattārimāni, bhikkhave, balāni.

Disciples, there are these four strengths.

Katamāni cattāri?

What are the four?

Paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.

The strength of wisdom, the strength of energy, the strength of blamelessness, and the strength of support.

Katamañca, bhikkhave, paññābalaṁ?

And what is the strength of wisdom?

Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.

It is when one discerns which phenomena are wholesome, classified as wholesome; which phenomena are unwholesome, classified as unwholesome; which phenomena are blameworthy, classified as blameworthy; which phenomena are blameless, classified as blameless; which phenomena are dark, classified as dark; which phenomena are bright, classified as bright; which phenomena are to be cultivated, classified as to be cultivated; which phenomena are not to be cultivated, classified as not to be cultivated; which phenomena are not conducive to the noble path, classified as not conducive to the noble path; which phenomena are conducive to the noble path, classified as conducive to the noble path.

These phenomena are clearly known and articulated by wisdom.

Idaṁ vuccati, bhikkhave, paññābalaṁ.

This is called the strength of wisdom.

Katamañca, bhikkhave, vīriyabalaṁ?

And what is the strength of energy?

Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

It is when one generates desire, makes an effort, arouses energy, applies the mind, and strives for the abandoning of unwholesome phenomena, classified as unwholesome; blameworthy phenomena, classified as blameworthy; dark phenomena, classified as dark; phenomena not to be cultivated, classified as not to be cultivated; phenomena not conducive to the noble path, classified as not conducive to the noble path.

Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

And for the acquisition of wholesome phenomena, classified as wholesome; blameless phenomena, classified as blameless; bright phenomena, classified as bright; phenomena to be cultivated, classified as to be cultivated; phenomena conducive to the noble path, classified as conducive to the noble path, one generates desire, makes an effort, arouses energy, applies the mind, and strives.

Idaṁ vuccati, bhikkhave, vīriyabalaṁ.

This is called the strength of energy.

Katamañca, bhikkhave, anavajjabalaṁ?

And what is the strength of blamelessness?

Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.

Here a noble disciple is endowed with blameless bodily conduct, blameless verbal conduct, and blameless mental conduct.

Idaṁ vuccati, bhikkhave, anavajjabalaṁ.

This is called the strength of blamelessness.

Katamañca, bhikkhave, saṅgāhabalaṁ?

And what is the strength of support?

Cattārimāni, bhikkhave, saṅgahavatthūni— dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.

There are these four bases of support, disciples: generosity, kindly speech, beneficial conduct, and impartiality.

Etadaggaṁ, bhikkhave, dānānaṁ yadidaṁ dhammadānaṁ.

The foremost of generosity is the gift of the Dhamma.

Etadaggaṁ, bhikkhave, peyyavajjānaṁ yadidaṁ atthikassa ohitasotassa punappunaṁ dhammaṁ deseti.

The foremost of kindly speech is when one teaches the Dhamma again and again to one who is eager and attentive.

Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.

The foremost of beneficial conduct is when one encourages, instills, and establishes faith in the faithless, virtue in the immoral, generosity in the stingy, and wisdom in the unwise.

Etadaggaṁ, bhikkhave, samānattatānaṁ yadidaṁ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto.

The foremost of impartiality is when a stream-enterer is impartial to another stream-enterer, a once-returner to another once-returner, a non-returner to another non-returner, and an arahant to another arahant.

Idaṁ vuccati, bhikkhave, saṅgāhabalaṁ.

This is called the strength of support.

Imāni kho, bhikkhave, cattāri balāni.

These are the four strengths.

Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti.

A noble disciple endowed with these four strengths has overcome five fears.

Katamāni pañca?

What are the five?

Ājīvikabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ.

The fear of livelihood, the fear of disrepute, the fear of public speaking, the fear of death, and the fear of a bad destination.

Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘nāhaṁ ājīvikabhayassa bhāyāmi.

That noble disciple reflects thus: I do not fear the fear of livelihood.

Kissāhaṁ ājīvikabhayassa bhāyissāmi?

Why should I fear the fear of livelihood?

Atthi me cattāri balāni— paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.

I possess the four strengths: strength of wisdom, strength of energy, strength of blamelessness, and strength of support.

Duppañño kho ājīvikabhayassa bhāyeyya.

A foolish person would fear the fear of livelihood.

Kusīto ājīvikabhayassa bhāyeyya.

A lazy person would fear the fear of livelihood.

Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya.

One with blameworthy bodily, verbal, and mental actions would fear the fear of livelihood.

Asaṅgāhako ājīvikabhayassa bhāyeyya.

One without support would fear the fear of livelihood.

Nāhaṁ asilokabhayassa bhāyāmi …pe…

I do not fear the fear of disrepute...

nāhaṁ parisasārajjabhayassa bhāyāmi …pe…

I do not fear the fear of public speaking...

nāhaṁ maraṇabhayassa bhāyāmi …pe…

I do not fear the fear of death...

nāhaṁ duggatibhayassa bhāyāmi.

I do not fear the fear of a bad destination.

Kissāhaṁ duggatibhayassa bhāyissāmi?

Why should I fear the fear of a bad destination?

Atthi me cattāri balāni— paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.

I possess the four strengths: strength of wisdom, strength of energy, strength of blamelessness, and strength of support.

Duppañño kho duggatibhayassa bhāyeyya.

A foolish person would fear the fear of a bad destination.

Kusīto duggatibhayassa bhāyeyya.

A lazy person would fear the fear of a bad destination.

Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya.

One with blameworthy bodily, verbal, and mental actions would fear the fear of a bad destination.

Asaṅgāhako duggatibhayassa bhāyeyya’.

One without support would fear the fear of a bad destination.

Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti. Pañcamaṁ.

A noble disciple endowed with these four strengths has overcome these five fears.