On the Four Bases of Accomplishment (Iddhipāda) and the Resolutions (Pathana-Saṅkhāra)
[1150] On chanda (aspiration / desire-to-act) and the resolutions (pathana-saṅkhāra)
Monks, when a bhikkhu, by making use of chanda (aspiration, heartfelt interest), attains concentration and a one-pointed mind, this is called chanda-samādhi (concentration founded on chanda). If, by that same chanda, he arouses effort, sets up and sustains exertion, guards and steadies the mind so that unarisen unwholesome states do not arise, so that arisen unwholesome states are abandoned, so that unarisen wholesome states come to be, for establishing (those wholesome states), for preventing their fading, for developing them still further, for their excellence, and for perfecting the growth of wholesome states already arisen — these are called pathana-saṅkhāra (resolute volitional formations / resolute dispositions). Together with that chanda and chanda-samādhi and those pathana-saṅkhāra thus described, this is called the iddhi-bāhu (the bases of accomplishment) constituted by chanda-samādhi and pathana-saṅkhāra.
[1151] On viriya (energy / effort) and the resolutions
Monks, when a bhikkhu, by making use of viriya (energy, strenuous effort), attains concentration and a one-pointed mind, this is called viriya-samādhi. By that same viriya he arouses chanda, exerts effort, sustains exertion and the mind, so that unarisen unwholesome states do not arise, so that arisen unwholesome states are abandoned, so that unarisen wholesome states come to be, for establishing them, preventing their fading, developing them further, for their excellence, and for perfecting the growth of wholesome states already arisen — these are called pathana-saṅkhāra. With that viriya, viriya-samādhi, and those pathana-saṅkhāra thus described, this is called the iddhi-bāhu constituted by viriya-samādhi and pathana-saṅkhāra.
[1152] On citta (mind / intention) and the resolutions
Monks, when a bhikkhu, by making use of citta (mind, attention), attains concentration and a one-pointed mind, this is called citta-samādhi. By that same citta he arouses chanda, exerts effort, sustains exertion and the mind, so that unarisen unwholesome states do not arise, so that arisen unwholesome states are abandoned, so that unarisen wholesome states come to be, for establishing them, preventing their fading, developing them further, for their excellence, and for perfecting the growth of wholesome states already arisen — these are called pathana-saṅkhāra. With that citta, citta-samādhi, and those pathana-saṅkhāra thus described, this is called the iddhi-bāhu constituted by citta, citta-samādhi and pathana-saṅkhāra.
[1153] On vimamsa (investigative inspection / reflective evaluation) and the resolutions
Monks, when a bhikkhu, by making use of vimamsa (reflective investigation, wise scrutiny), attains concentration and a one-pointed mind, this is called vimamsa-samādhi. By that same vimamsa he arouses chanda, exerts effort, sustains exertion and the mind, so that unarisen unwholesome states do not arise, so that arisen unwholesome states are abandoned, so that unarisen wholesome states come to be, for establishing them, preventing their fading, developing them further, for their excellence, and for perfecting the growth of wholesome states already arisen — these are called pathana-saṅkhāra. With that vimamsa, vimamsa-samādhi, and those pathana-saṅkhāra thus described, this is called the iddhi-bāhu constituted by vimamsa-samādhi and pathana-saṅkhāra.
End of the Third Chanda-Sutta.
Short Pāli Glossary (concise · intensive)
- Iddhi-bāhu — literally “bases (or powers) of accomplishment.” The fourfold set (chanda, viriya, citta, vimamsa) used as bases for developing concentration and spiritual efficacy; often translated “the four bases of spiritual power / accomplishment.”
- chanda — aspiration, heartfelt interest, the wholesome motivating desire to do or accomplish a wholesome factor; not mere sensual desire but a resolute, wholesome intention to pursue a skillful goal.
- viriya — energy, exertion, strenuous effort — the willful sustained application of effort in practice.
- citta — mind, attention, the mental factor of directedness and one-pointedness; here used as the faculty of focused mind.
- vimamsa — wise investigation, reflective scrutiny; critical examination and appraisal that tests and refines practice and intention.
- samādhi — concentration; one-pointedness of mind; when joined to a specific base (e.g., chanda-samādhi) it denotes concentration developed and supported by that base.
- chanda-samādhi / viriya-samādhi / citta-samādhi / vimamsa-samādhi — concentration produced and sustained by the corresponding base. They are practical, operative forms of samādhi grounded in the respective mental root.
- pathana-saṅkhāra — “resolute volitional formations” or “resolute dispositions”; deliberate, effortful mental activities (resolve, sustaining exertion, guarding the mind) undertaken for the purposes listed in the text (to prevent unarisen unwholesome states, to abandon arisen unwholesome states, to produce unarisen wholesome states, to establish, preserve, develop and perfect wholesome states). Often rendered as “determining (or energizing) saṅkhāras / volitional resolutions.”
- unwholesome / akusala / kusala) — morally unskillful (akusala) versus skillful/wholesome (kusala) states; the passage’s practices aim at preventing akusala and developing kusala.
- “to establish / to prevent fading / to develop / to make excellent / to perfect growth” — the practical goals of pathana-saṅkhāra: ensuring that wholesome factors arise, that they are not lost, and that they mature into stronger, more perfected qualities.