[800] The bases of knowledge (ñāṇavatthu) by way of the tenfold division: There are ten Tathāgata-powers (tathāgatabala) of the Tathāgata, endowed with which powers the Tathāgata claims the place of the herd-leader (āsabhaṇṭhāna), roars the lion's roar (sīhanāda) in the assemblies, and sets rolling the Wheel of Brahmā (brahmacakka). Which ten?
Here the Tathāgata understands as it really is (yathābhūta) the possible (ṭhāna) as possible and the impossible (aṭṭhāna) as impossible. And in that the Tathāgata understands as it really is the possible as possible and the impossible as impossible, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the result (vipāka) of past, future, and present undertakings of kamma (kammasamādāna), by way of possibility and by way of cause (ṭhānaso hetuso). And in that the Tathāgata understands as it really is the result of past, future, and present undertakings of kamma, by way of possibility and by way of cause, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the way leading everywhere (sabbatthagāminī paṭipadā). And in that the Tathāgata understands as it really is the way leading everywhere, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the world with its many and diverse elements (dhātu). And in that the Tathāgata understands as it really is the world with its many and diverse elements, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the diverse dispositions of beings (nānādhimuttikatā). And in that the Tathāgata understands as it really is the diverse dispositions of beings, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the higher and lower condition of the faculties (indriyaparopariyatta) of other beings, of other persons. And in that the Tathāgata understands as it really is the higher and lower condition of the faculties of other beings, of other persons, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the defilement (saṅkilesa), the cleansing (vodāna), and the emergence (vuṭṭhāna) in regard to the jhānas, the liberations (vimokkha), the concentrations (samādhi), and the attainments (samāpatti). And in that the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, the liberations, the concentrations, and the attainments, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the recollection of past abodes (pubbenivāsānussati). And in that the Tathāgata understands as it really is the recollection of past abodes, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the passing away and rebirth (cutūpapāta) of beings. And in that the Tathāgata understands as it really is the passing away and rebirth of beings, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
Furthermore, the Tathāgata understands as it really is the destruction (khaya) of the taints (āsava). And in that the Tathāgata understands as it really is the destruction of the taints, this too is a Tathāgata-power of the Tathāgata, by virtue of which power the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā.
These are the ten Tathāgata-powers of the Tathāgata, endowed with which powers the Tathāgata claims the place of the herd-leader, roars the lion's roar in the assemblies, and sets rolling the Wheel of Brahmā. Thus the bases of knowledge by way of the tenfold division.
The Mātikā is ended.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.