[113] "There are, brahmin, ten inspiring qualities (pasādanīyā dhammā) declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One. In whichever one among us these qualities are found, him we now honor, respect, esteem, and venerate; and having honored and respected him, we live in dependence upon him. What are the ten?
Here, brahmin, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, possessed of good conduct and proper resort, seeing danger in the slightest faults; having undertaken the training rules, he trains in them.
He is learned, a bearer of what he has heard, a storer-up of what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with meaning and with phrasing, which proclaim the holy life (brahmacariya) utterly complete and pure — of such teachings he has heard much; he has retained them, recited them verbally, examined them with the mind, and penetrated them well by view.
He is content with robes, almsfood, lodging, and medicinal requisites for the sick.
He is one who obtains at will, without trouble, without difficulty, the four absorptions (jhāna) that pertain to the higher mind, pleasant abidings in the present life.
He wields the manifold kinds of psychic power (iddhi): having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without breaking it as though on earth; seated cross-legged he travels through the sky like a winged bird; with his hand he touches and strokes even this moon and sun, so mighty and powerful; and he exercises mastery with the body even as far as the Brahmā world.
With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near.
He understands the minds (citta) of other beings, of other persons, having encompassed them with his own mind. A mind with lust he understands as 'a mind with lust'; a mind without lust he understands as 'a mind without lust.' A mind with hatred he understands as 'a mind with hatred'; a mind without hatred he understands as 'a mind without hatred.' A mind with delusion he understands as 'a mind with delusion'; a mind without delusion he understands as 'a mind without delusion.' A contracted mind he understands as 'a contracted mind'; a distracted mind he understands as 'a distracted mind.' An exalted (mahaggata) mind he understands as 'an exalted mind'; an unexalted mind he understands as 'an unexalted mind.' A surpassable mind he understands as 'a surpassable mind'; an unsurpassable mind he understands as 'an unsurpassable mind.' A concentrated mind he understands as 'a concentrated mind'; an unconcentrated mind he understands as 'an unconcentrated mind.' A liberated mind he understands as 'a liberated mind'; an unliberated mind he understands as 'an unliberated mind.'
He recollects his manifold past abodes, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction-and-expansion: 'There I was so named, of such a clan, of such appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span; passing away from there, I arose elsewhere; there too I was so named, of such a clan, of such appearance, such was my food, such my experience of pleasure and pain, such the end of my life-span; passing away from there, I arose here.' Thus with its aspects and particulars he recollects his manifold past abodes.
With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing — inferior and superior, beautiful and ugly, gone to a good destination, gone to a bad destination … he understands beings as faring according to their kamma.
With the destruction of the taints (āsava), he enters upon and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge (abhiññā) here and now.
These, brahmin, are the ten inspiring qualities declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One. In whichever one among us these qualities are found, him we now honor, respect, esteem, and venerate; and having honored and respected him, we live in dependence upon him."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.