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Majjhima Nikāya 115 Middle Discourses 115
Bahudhātukasutta Many Elements
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Bhikkhus.”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; “Bhikkhus, whatever fears arise, all arise because of the fool, not because of the wise man;“Whatever dangers there are, all come from the foolish, not from the astute.
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; whatever perils arise, all arise because of the fool, not because of the wise man;Whatever perils there are, all come from the foolish, not from the astute.
ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. whatever calamities arise, all arise because of the fool, not because of the wise man.Whatever hazards there are, all come from the foolish, not from the astute.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; Just as, bhikkhus, a fire that starts in a reed hut or a grass hut burns down even a gabled house, plastered inside and out, draught-proof, with bolted doors and shuttered windows,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 doors fastened and windows shuttered.
evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; so too, bhikkhus, whatever fears arise, all arise because of the fool, not because of the wise man;In the same way, whatever dangers there are, all come from the foolish, not from the astute.
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; whatever perils arise, all arise because of the fool, not because of the wise man;Whatever perils there are, all come from the foolish, not from the astute.
ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. whatever calamities arise, all arise because of the fool, not because of the wise man.Whatever hazards there are, all come from the foolish, not from the astute.
Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; So, bhikkhus, the fool brings fear, the wise man is free from fear;So, the fool is dangerous, but the astute person is safe.
saupaddavo bālo, anupaddavo paṇḍito; the fool brings peril, the wise man is free from peril;The fool is perilous, but the astute person is not.
saupasaggo bālo, anupasaggo paṇḍito. the fool brings calamity, the wise man is free from calamity.The fool is hazardous, but the astute person is not.
Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. There is no fear from the wise man, bhikkhus, there is no peril from the wise man, there is no calamity from the wise man.There’s no danger, peril, or hazard that comes from the astute.
Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṁsakā’ti—Therefore, bhikkhus, you should train thus: ‘We shall be wise men and inquirers’—So you should train like this: ‘We shall be astute, we shall be inquirers.’”
evañhi vo, bhikkhave, sikkhitabban”ti. that is how you should train yourselves.”[^1]
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, the venerable Ānanda said to the Blessed One:When he said this, Venerable Ānanda said to the Buddha,
“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti? “In what way, venerable sir, is a wise bhikkhu worthy to be called an inquirer?”“Sir, how is a mendicant qualified to be called ‘astute, an inquirer’?”
“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—“When, Ānanda, a bhikkhu is skilled in the elements, skilled in the bases, skilled in dependent origination, and skilled in the possible and the impossible—“Ānanda, it’s when a mendicant is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible.
ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti. in this way, Ānanda, a wise bhikkhu is worthy to be called an inquirer.”That’s how a mendicant is qualified to be called ‘astute, an inquirer’.”
“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, in what way is a bhikkhu worthy to be called skilled in the elements?”“But sir, how is a mendicant qualified to be called ‘skilled in the elements’?”
“Aṭṭhārasa kho imā, ānanda, dhātuyo—“There are, Ānanda, these eighteen elements:“There are, Ānanda, these eighteen elements.
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; the eye element, the form element, the eye-consciousness element;The eye element, sight element, and eye consciousness element.
sotadhātu, saddadhātu, sotaviññāṇadhātu; the ear element, the sound element, the ear-consciousness element;The ear element, sound element, and ear consciousness element.
ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; the nose element, the odour element, the nose-consciousness element;The nose element, smell element, and nose consciousness element.
jivhādhātu, rasadhātu, jivhāviññāṇadhātu; the tongue element, the flavour element, the tongue-consciousness element;The tongue element, taste element, and tongue consciousness element.
kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; the body element, the tangible element, the body-consciousness element;The body element, touch element, and body consciousness element.
manodhātu, dhammadhātu, manoviññāṇadhātu. the mind element, the dhamma element, the mind-consciousness element.The mind element, ideas element, and mind consciousness element.
Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these eighteen elements—When a mendicant knows and sees these eighteen elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, might there be another way in which a bhikkhu is worthy to be called skilled in the elements?”“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda. “There might, Ānanda.“There could, Ānanda.
Chayimā, ānanda, dhātuyo—There are, Ānanda, these six elements:There are these six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. the earth element, the water element, the fire element, the air element, the space element, the consciousness element.the elements of earth, water, fire, air, space, and consciousness.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these six elements—When a mendicant knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, might there be another way in which a bhikkhu is worthy to be called skilled in the elements?”“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda. “There might, Ānanda.“There could, Ānanda.
Chayimā, ānanda, dhātuyo—There are, Ānanda, these six elements:There are these six elements:
sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. the pleasure element, the pain element, the joy element, the grief element, the equanimity element, the ignorance element.the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these six elements—When a mendicant knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, might there be another way in which a bhikkhu is worthy to be called skilled in the elements?”“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda. “There might, Ānanda.“There could, Ānanda.
Chayimā, ānanda, dhātuyo—There are, Ānanda, these six elements:There are these six elements:
kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu. the sensual-desire element, the renunciation element, the ill-will element, the non-ill-will element, the cruelty element, the non-cruelty element.the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these six elements—When a mendicant knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, might there be another way in which a bhikkhu is worthy to be called skilled in the elements?”“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda. “There might, Ānanda.“There could, Ānanda.
Tisso imā, ānanda, dhātuyo—There are, Ānanda, these three elements:There are these three elements:
kāmadhātu, rūpadhātu, arūpadhātu. the sensual-desire element, the form element, the formless element.the sensual realm, the realm of luminous form, and the formless realm.
Imā kho, ānanda, tisso dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these three elements—When a mendicant knows and sees these three elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, might there be another way in which a bhikkhu is worthy to be called skilled in the elements?”“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda. “There might, Ānanda.“There could, Ānanda.
Dve imā, ānanda, dhātuyo—There are, Ānanda, these two elements:There are these two elements:
saṅkhatādhātu, asaṅkhatādhātu. the conditioned element, the unconditioned element.the conditioned element and the unconditioned element.
Imā kho, ānanda, dve dhātuyo yato jānāti passati—When, Ānanda, he knows and sees these two elements—When a mendicant knows and sees these two elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. in this way too, Ānanda, a bhikkhu is worthy to be called skilled in the elements.”they’re qualified to be called ‘skilled in the elements’.”
“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, in what way is a bhikkhu worthy to be called skilled in the bases?”“But sir, how is a mendicant qualified to be called ‘skilled in the sense fields’?”
“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—“There are, Ānanda, these six internal and external bases:“There are these six interior and exterior sense fields:
cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. the eye and forms, the ear and sounds, the nose and odours, the tongue and flavours, the body and tangibles, the mind and dhammas.the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas.
Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati—When, Ānanda, he knows and sees these six internal and external bases—When a mendicant knows and sees these six interior and exterior sense fields,
ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti. in this way, Ānanda, a bhikkhu is worthy to be called skilled in the bases.”they’re qualified to be called ‘skilled in the sense fields’.”
“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, in what way is a bhikkhu worthy to be called skilled in dependent origination?”“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?”
“Idhānanda, bhikkhu evaṁ pajānāti: “Here, Ānanda, a bhikkhu understands thus:“It’s when a mendicant understands:
‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, ‘When this exists, that comes to be; with the arising of this, that arises.‘When this exists, this comes to be; due to the arising of this, this arises.
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—When this does not exist, that does not come to be; with the cessation of this, that ceases; that is to say:When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:
avijjāpaccayā saṅkhārā, with ignorance as condition, formations;ignorance is a requirement for choices.
saṅkhārapaccayā viññāṇaṁ, with formations as condition, consciousness;Choices are a condition for consciousness.
viññāṇapaccayā nāmarūpaṁ, with consciousness as condition, name-and-form;Consciousness is a requirement for name and form.
nāmarūpapaccayā saḷāyatanaṁ, with name-and-form as condition, the sixfold base;Name and form are requirements for the six sense fields.
saḷāyatanapaccayā phasso, with the sixfold base as condition, contact;The six sense fields are requirements for contact.
phassapaccayā vedanā, with contact as condition, feeling;Contact is a requirement for feeling.
vedanāpaccayā taṇhā, with feeling as condition, craving;Feeling is a requirement for craving.
taṇhāpaccayā upādānaṁ, with craving as condition, clinging;Craving is a requirement for grasping.
upādānapaccayā bhavo, with clinging as condition, being;Grasping is a requirement for continued existence.
bhavapaccayā jāti, with being as condition, birth;Continued existence is a requirement for rebirth.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā sambhavanti. with birth as condition, ageing and death come to be, and also sorrow, lamentation, pain, grief and despair.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how there is an origin to this whole mass of suffering.That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, But with the remainderless fading away and cessation of ignorance, cessation of formations;When ignorance fades away and ceases no residue left behind, choices cease.
saṅkhāranirodhā viññāṇanirodho, with the cessation of formations, cessation of consciousness;When choices cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho, with the cessation of consciousness, cessation of name-and-form;When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho, with the cessation of name-and-form, cessation of the sixfold base;When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho, with the cessation of the sixfold base, cessation of contact;When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho, with the cessation of contact, cessation of feeling;When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho, with the cessation of feeling, cessation of craving;When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho, with the cessation of craving, cessation of clinging;When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho, with the cessation of clinging, cessation of being;When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho, with the cessation of being, cessation of birth;When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. with the cessation of birth, ageing and death cease, and also sorrow, lamentation, pain, grief and despair.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. That is how there is a cessation of this whole mass of suffering.’That is how this entire mass of suffering ceases.’
Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti. In this way, Ānanda, a bhikkhu is worthy to be called skilled in dependent origination.”That’s how a mendicant is qualified to be called ‘skilled in dependent origination’.”
“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti? “But, venerable sir, in what way is a bhikkhu worthy to be called skilled in the possible and the impossible?”“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?”
“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; “Here, Ānanda, a bhikkhu understands: ‘It is impossible, there is no occasion, that a person accomplished in view could treat any formation as permanent—no such possibility exists’;“It’s when a mendicant understands: ‘It’s impossible for an individual accomplished in view to take any condition as permanent. That is not possible.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; and he understands: ‘But it is possible that an ordinary person could treat some formation as permanent—such a possibility exists.’But it’s possible for an ordinary person to take some condition as permanent. That is possible.’
‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; He understands: ‘It is impossible, there is no occasion, that a person accomplished in view could treat any formation as pleasurable—no such possibility exists’;They understand: ‘It’s impossible for an individual accomplished in view to take any condition as pleasant.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could treat some formation as pleasurable—such a possibility exists.’But it’s possible for an ordinary person to take some condition as pleasant.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti, ‘It is impossible, there is no occasion, that a person accomplished in view could treat any dhamma as self—no such possibility exists’, he understands;[^2]They understand: ‘It’s impossible for an individual accomplished in view to take anything as self.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could treat some dhamma as self—such a possibility exists.’But it’s possible for an ordinary person to take something as self.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a person accomplished in view could deprive his mother of life—no such possibility exists’, he understands;They understand: ‘It’s impossible for an individual accomplished in view to murder their mother.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could deprive his mother of life—such a possibility exists.’But it’s possible for an ordinary person to murder their mother.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe… ‘It is impossible, there is no occasion, that a person accomplished in view could deprive his father of life …They understand: ‘It’s impossible for an individual accomplished in view to murder their father … or murder a perfected one.
arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti; could deprive an Arahant of life—such a possibility exists’, he understands;But it’s possible for an ordinary person to murder their father … or murder a perfected one.’
‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘it is impossible, there is no occasion, that a person accomplished in view could, with a mind of hate, shed a Tathāgata’s blood—no such possibility exists’, he understands;They understand: ‘It’s impossible for an individual accomplished in view to injure a Realized One with malicious intent.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could, with a mind of hate, shed a Tathāgata’s blood—such a possibility exists.’But it’s possible for an ordinary person to injure a Realized One with malicious intent.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a person accomplished in view could cause a schism in the Saṅgha—no such possibility exists’, he understands;They understand: ‘It’s impossible for an individual accomplished in view to cause a schism in the Saṅgha.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could cause a schism in the Saṅgha—such a possibility exists.’But it’s possible for an ordinary person to cause a schism in the Saṅgha.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a person accomplished in view could acknowledge another teacher—no such possibility exists’, he understands;[^3]They understand: ‘It’s impossible for an individual accomplished in view to dedicate themselves to another teacher.
‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that an ordinary person could acknowledge another teacher—such a possibility exists.’But it’s possible for an ordinary person to dedicate themselves to another teacher.’
‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that two Arahants, Fully Enlightened Ones, could arise contemporaneously in one world-system—no such possibility exists’, he understands;[^4]They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.
‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a single Arahant, a Fully Enlightened One, could arise in one world-system—such a possibility exists.’But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’
‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that two Wheel-turning Monarchs could arise contemporaneously in one world-system—no such possibility exists’, he understands;They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time.
‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a single Wheel-turning Monarch could arise in one world-system—such a possibility exists.’But it is possible for just one wheel-turning monarch to arise in one solar system.’
‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a woman could be an Arahant, a Fully Enlightened One—no such possibility exists’, he understands;[^5]They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha.
‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a man could be an Arahant, a Fully Enlightened One—such a possibility exists.’But it is possible for a man to be a perfected one, a fully awakened Buddha.’
‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a woman could be a Wheel-turning Monarch—no such possibility exists’, he understands;They understand: ‘It’s impossible for a woman to be a wheel-turning monarch.
‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a man could be a Wheel-turning Monarch—such a possibility exists.’But it is possible for a man to be a wheel-turning monarch.’
‘Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a woman could occupy the status of Sakka … the status of Māra … the status of a Brahmā—no such possibility exists’, he understands;They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or the Divinity.
‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a man could occupy the status of Sakka … the status of Māra … the status of a Brahmā—such a possibility exists.’But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a wished-for, desired, agreeable result could come from bad bodily conduct—no such possibility exists’, he understands;They understand: ‘It’s impossible for a likable, desirable, agreeable 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. and he understands: ‘But it is possible that an unwished-for, undesired, disagreeable result could come from bad bodily conduct—such a possibility exists.’But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’
‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritassa …pe… ‘It is impossible, there is no occasion, that a wished-for, desired, agreeable result could come from bad verbal conduct …
yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; from bad mental conduct—no such possibility exists’, he understands;
ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe… and he understands: ‘But it is possible that an unwished-for, undesired, disagreeable result could come from bad verbal conduct …
yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatīti pajānāti. from bad mental conduct—such a possibility exists.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that an unwished-for, undesired, disagreeable result could come from good bodily conduct—no such possibility exists’, he understands;They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable 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. and he understands: ‘But it is possible that a wished-for, desired, agreeable result could come from good bodily conduct—such a possibility exists.’But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’
‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritassa …pe… ‘It is impossible, there is no occasion, that an unwished-for, undesired, disagreeable result could come from good verbal conduct …
yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; from good mental conduct—no such possibility exists’, he understands;
‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe… and he understands: ‘But it is possible that a wished-for, desired, agreeable result could come from good verbal conduct …
yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. from good mental conduct—such a possibility exists.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a person possessed of bad bodily conduct could, because of that, for that reason,[^6] on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world—no such possibility exists’, he understands;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.
‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a person possessed of bad bodily conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell—such a possibility exists.’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.’
‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritasamaṅgī …pe… ‘It is impossible, there is no occasion, that a person possessed of bad verbal conduct …
yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; possessed of bad mental conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world—no such possibility exists’, he understands;
‘ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe… and he understands: ‘But it is possible that a person possessed of bad verbal conduct …
yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. possessed of bad mental conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell—such a possibility exists.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘It is impossible, there is no occasion, that a person possessed of good bodily conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell—no such possibility exists’, he understands;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, a bad place, the underworld, hell.
‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. and he understands: ‘But it is possible that a person possessed of good bodily conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world—such a possibility exists.’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.’
‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritasamaṅgī …pe… ‘It is impossible, there is no occasion, that a person possessed of good verbal conduct …
yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; possessed of good mental conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell—no such possibility exists’, he understands;
‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe… and he understands: ‘But it is possible that a person possessed of good verbal conduct …
yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. possessed of good mental conduct could, because of that, for that reason, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world—such a possibility exists.’
Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti. In this way, Ānanda, a bhikkhu is worthy to be called skilled in the possible and the impossible.”That’s how a mendicant is qualified to be called ‘skilled in the possible and impossible’.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When this was said, the venerable Ānanda said to the Blessed One:When he said this, Venerable Ānanda said to the Buddha,
“acchariyaṁ, bhante, abbhutaṁ, bhante. “It is wonderful, venerable sir, it is marvellous.“It’s incredible, sir, it’s amazing!
Konāmo ayaṁ, bhante, dhammapariyāyo”ti? What is the name of this discourse on the Dhamma, venerable sir?”What is the name of this exposition of the teaching?”
“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. “Therefore, Ānanda, you may remember this discourse on the Dhamma as ‘The Many Kinds of Elements’, and also as ‘The Four Cycles’, and also as ‘The Mirror of the Dhamma’, and also as ‘The Drum of the Deathless’, and also as ‘The Unsurpassed Victory in Battle.’”“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Rounds’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of Freedom From Death’, or else ‘The Supreme Victory in Battle’.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.