MN 115 Many Elements – Bahudhātukasutta

Medium Discourses Collection 115 – Majjhima Nikāya 115

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Whatever dangers there are, all come from the foolish, not from the astute.

“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;

2.2

Whatever perils there are, all come from the foolish, not from the astute.

ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;

2.3

Whatever hazards there are, all come from the foolish, not from the astute.

ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

2.4

It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.

Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;

2.5

In the same way, whatever dangers there are, all come from the foolish, not from the astute.

evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;

2.6

Whatever perils there are, all come from the foolish, not from the astute.

ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;

2.7

Whatever hazards there are, all come from the foolish, not from the astute.

ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

2.8

So, the fool is dangerous, but the astute person is safe.

Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito;

2.9

The fool is perilous, but the astute person is not.

saupaddavo bālo, anupaddavo paṇḍito;

2.10

The fool is hazardous, but the astute person is not.

saupasaggo bālo, anupasaggo paṇḍito.

2.11

There’s no danger, peril, or hazard that comes from the astute.

Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.

2.12

So you should train like this: ‘We shall be astute, we shall be inquirers.’”

Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṁsakā’ti—

2.13

evañhi vo, bhikkhave, sikkhitabban”ti.

3.1

When he said this, Venerable Ānanda said to the Buddha,

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

3.2

“Sir, how is a bhikkhu qualified to be called ‘astute, an inquirer’?”

“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?

3.3

“Ānanda, it’s when a bhikkhu is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible.

“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—

3.4

That’s how a bhikkhu is qualified to be called ‘astute, an inquirer’.”

ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti.

4.1

“But sir, how is a bhikkhu qualified to be called ‘skilled in the elements’?”

“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

4.2

“There are, Ānanda, these eighteen elements:

“Aṭṭhārasa kho imā, ānanda, dhātuyo—

4.3

the elements of the eye, sights, and eye consciousness;

cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu;

4.4

the ear, sounds, and ear consciousness;

sotadhātu, saddadhātu, sotaviññāṇadhātu;

4.5

the nose, smells, and nose consciousness;

ghānadhātu, gandhadhātu, ghānaviññāṇadhātu;

4.6

the tongue, tastes, and tongue consciousness;

jivhādhātu, rasadhātu, jivhāviññāṇadhātu;

4.7

the body, touches, and body consciousness;

kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu;

4.8

the mind, thoughts, and mind consciousness.

manodhātu, dhammadhātu, manoviññāṇadhātu.

4.9

When a bhikkhu knows and sees these eighteen elements,

Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati—

4.10

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

5.1

“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

5.2

“There could, Ānanda.

“Siyā, ānanda.

5.3

There are these six elements:

Chayimā, ānanda, dhātuyo—

5.4

the elements of earth, water, fire, air, space, and consciousness.

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

5.5

When a bhikkhu knows and sees these six elements,

Imā kho, ānanda, cha dhātuyo yato jānāti passati—

5.6

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

6.1

“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

6.2

“There could, Ānanda.

“Siyā, ānanda.

6.3

There are these six elements:

Chayimā, ānanda, dhātuyo—

6.4

the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.

sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.

6.5

When a bhikkhu knows and sees these six elements,

Imā kho, ānanda, cha dhātuyo yato jānāti passati—

6.6

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

7.1

“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

7.2

“There could, Ānanda.

“Siyā, ānanda.

7.3

There are these six elements:

Chayimā, ānanda, dhātuyo—

7.4

the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness.

kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu.

7.5

When a bhikkhu knows and sees these six elements,

Imā kho, ānanda, cha dhātuyo yato jānāti passati—

7.6

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

8.1

“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

8.2

“There could, Ānanda.

“Siyā, ānanda.

8.3

There are these three elements:

Tisso imā, ānanda, dhātuyo—

8.4

the elements of the sensual realm, the realm of luminous form, and the formless realm.

kāmadhātu, rūpadhātu, arūpadhātu.

8.5

When a bhikkhu knows and sees these three elements,

Imā kho, ānanda, tisso dhātuyo yato jānāti passati—

8.6

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

9.1

“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?

9.2

“There could, Ānanda.

“Siyā, ānanda.

9.3

There are these two elements:

Dve imā, ānanda, dhātuyo—

9.4

the conditioned element and the unconditioned element.

saṅkhatādhātu, asaṅkhatādhātu.

9.5

When a bhikkhu knows and sees these two elements,

Imā kho, ānanda, dve dhātuyo yato jānāti passati—

9.6

they’re qualified to be called ‘skilled in the elements’.”

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.

10.1

“But sir, how is a bhikkhu qualified to be called ‘skilled in the sense fields’?”

“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?

10.2

“There are these six interior and exterior sense fields:

“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—

10.3

the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.

cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca.

10.4

When a bhikkhu knows and sees these six interior and exterior sense fields,

Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati—

10.5

they’re qualified to be called ‘skilled in the sense fields’.”

ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti.

11.1

“But sir, how is a bhikkhu qualified to be called ‘skilled in dependent origination’?”

“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?

11.2

“It’s when a bhikkhu understands:

“Idhānanda, bhikkhu evaṁ pajānāti:

11.3

‘When this exists, that is; due to the arising of this, that arises.

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,

11.4

When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—

11.5

ignorance is a condition for actions done with defilement.

avijjāpaccayā saṅkhārā,

11.6

Actions done with defilement are conditions for consciousness.

saṅkhārapaccayā viññāṇaṁ,

11.7

Consciousness is a condition for name and form.

viññāṇapaccayā nāmarūpaṁ,

11.8

Name and form are conditions for the six sense fields.

nāmarūpapaccayā saḷāyatanaṁ,

11.9

The six sense fields are conditions for contact.

saḷāyatanapaccayā phasso,

11.10

Contact is a condition for feeling.

phassapaccayā vedanā,

11.11

Feeling is a condition for craving.

vedanāpaccayā taṇhā,

11.12

Craving is a condition for grasping.

taṇhāpaccayā upādānaṁ,

11.13

Grasping is a condition for continued existence.

upādānapaccayā bhavo,

11.14

Continued existence is a condition for rebirth.

bhavapaccayā jāti,

11.15

Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā sambhavanti.

11.16

That is how this entire mass of suffering originates.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

11.17

When ignorance fades away and ceases with nothing left over, actions done with defilement cease.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,

11.18

When actions done with defilement cease, consciousness ceases.

saṅkhāranirodhā viññāṇanirodho,

11.19

When consciousness ceases, name and form cease.

viññāṇanirodhā nāmarūpanirodho,

11.20

When name and form cease, the six sense fields cease.

nāmarūpanirodhā saḷāyatananirodho,

11.21

When the six sense fields cease, contact ceases.

saḷāyatananirodhā phassanirodho,

11.22

When contact ceases, feeling ceases.

phassanirodhā vedanānirodho,

11.23

When feeling ceases, craving ceases.

vedanānirodhā taṇhānirodho,

11.24

When craving ceases, grasping ceases.

taṇhānirodhā upādānanirodho,

11.25

When grasping ceases, continued existence ceases.

upādānanirodhā bhavanirodho,

11.26

When continued existence ceases, rebirth ceases.

bhavanirodhā jātinirodho,

11.27

When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā nirujjhanti.

11.28

That is how this entire mass of suffering ceases.’

Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

11.29

That’s how a bhikkhu is qualified to be called ‘skilled in dependent origination’.”

Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti.

12.1

“But sir, how is a bhikkhu qualified to be called ‘skilled in the possible and impossible’?”

“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti?

12.2

“It’s when a bhikkhu understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible.

“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

12.3

But it’s possible for an ordinary person to take some condition as permanent. That is possible.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti;

12.4

They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.

‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

12.5

But it’s possible for an ordinary person to take some condition as pleasant.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.

12.6

They understand: ‘It’s impossible for a person accomplished in view to take anything as self.

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti,

12.7

But it’s possible for an ordinary person to take something as self.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.

13.1

They understand: ‘It’s impossible for a person accomplished in view to murder their mother.

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

13.2

But it’s possible for an ordinary person to murder their mother.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti.

13.3

They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one.

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe…

13.4

But it’s possible for an ordinary person to murder their father … or a perfected one.’

arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti;

13.5

They understand: ‘It’s impossible for a person accomplished in view to injure a Realized One with malicious intent.

‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

13.6

But it’s possible for an ordinary person to injure a Realized One with malicious intent.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti.

13.7

They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha.

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

13.8

But it’s possible for an ordinary person to cause a schism in the Saṅgha.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti.

13.9

They understand: ‘It’s impossible for a person accomplished in view to acknowledge another teacher.

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

13.10

But it’s possible for an ordinary person to acknowledge another teacher.’

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti.

14.1

They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.

‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

14.2

But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’

‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

14.3

They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time.

‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

14.4

But it is possible for just one wheel-turning monarch to arise in one solar system.’

‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

15.1

They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha.

‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

15.2

But it is possible for a man to be a perfected one, a fully awakened Buddha.’

‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti.

15.3

They understand: ‘It’s impossible for a woman to be a wheel-turning monarch.

‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

15.4

But it is possible for a man to be a wheel-turning monarch.’

‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti.

15.5

They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or Brahmā.

‘Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

15.6

But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’

‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti.

16.1

They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind.

‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

16.2

But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’

‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.

16.3

‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritassa …pe…

16.4

yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

16.5

ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe…

16.6

yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatīti pajānāti.

17.1

They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind.

‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

17.2

But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’

‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.

17.3

‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritassa …pe…

17.4

yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

17.5

‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe…

17.6

yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.

18.1

They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

18.2

But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’

‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

19.1

‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritasamaṅgī …pe…

19.2

yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

19.3

‘ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe…

19.4

yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

19.5

They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.

‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

19.6

But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’

‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

19.7

‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritasamaṅgī …pe…

19.8

yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;

19.9

‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe…

19.10

yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.

19.11

That’s how a bhikkhu is qualified to be called ‘skilled in the possible and impossible’.”

Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti.

20.1

When he said this, Venerable Ānanda said to the Buddha,

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

20.2

“It’s incredible, sir, it’s amazing!

“acchariyaṁ, bhante, abbhutaṁ, bhante.

20.3

What is the name of this exposition of the teaching?”

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?

20.4

“In that case, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Cycles’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of the Deathless’, or else ‘The Supreme Victory in Battle’.”

“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ ‘bahudhātuko’tipi naṁ dhārehi, ‘catuparivaṭṭo?tipi naṁ dhārehi, ‘dhammādāso’tipi naṁ dhārehi, ‘amatadundubhī’tipi naṁ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṁ dhārehī”ti.

20.5

That is what the Buddha said.

Idamavoca bhagavā.

20.6

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

20.7

Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.