sutta » mn » Majjhima Nikāya 115

Bahudhātukasutta

Many Elements

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;
“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 there are, all come from the foolish, not from the astute.

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

evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;
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 there are, all come from the foolish, not from the astute.

ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever hazards there are, all come from the foolish, not from the astute.

Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito;
So, the fool is dangerous, but the astute person is safe.

saupaddavo bālo, anupaddavo paṇḍito;
The fool is perilous, but the astute person is not.

saupasaggo bālo, anupasaggo paṇḍito.
The fool is hazardous, but the astute person is not.

Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.
There’s no danger, peril, or hazard that comes from the astute.

Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṁsakā’ti—
So you should train like this: ‘We shall be astute, we shall be inquirers.’”

evañhi vo, bhikkhave, sikkhitabban”ti.

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?
“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—
“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.
That’s how a mendicant is qualified to be called ‘astute, an inquirer’.”

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

cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu;
the elements of the eye, sights, and eye consciousness;

sotadhātu, saddadhātu, sotaviññāṇadhātu;
the ear, sounds, and ear consciousness;

ghānadhātu, gandhadhātu, ghānaviññāṇadhātu;
the nose, smells, and nose consciousness;

jivhādhātu, rasadhātu, jivhāviññāṇadhātu;
the tongue, tastes, and tongue consciousness;

kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu;
the body, touches, and body consciousness;

manodhātu, dhammadhātu, manoviññāṇadhātu.
the mind, ideas, and mind consciousness.

Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati—
When a mendicant knows and sees these eighteen elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”

“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the elements of earth, water, fire, air, space, and consciousness.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”

“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.
the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”

“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu.
the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”

“Siyā, ānanda.
“There could, Ānanda.

Tisso imā, ānanda, dhātuyo—
There are these three elements:

kāmadhātu, rūpadhātu, arūpadhātu.
the elements of the sensual realm, the realm of luminous form, and the formless realm.

Imā kho, ānanda, tisso dhātuyo yato jānāti passati—
When a mendicant knows and sees these three elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”

“Siyā, ānanda.
“There could, Ānanda.

Dve imā, ānanda, dhātuyo—
There are these two elements:

saṅkhatādhātu, asaṅkhatādhātu.
the conditioned element and the unconditioned element.

Imā kho, ānanda, dve dhātuyo yato jānāti passati—
When a mendicant knows and sees these two elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the elements’.”

“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in the sense fields’?”

“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—
“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 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 a mendicant knows and sees these six interior and exterior sense fields,

ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the sense fields’.”

“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?”

“Idhānanda, bhikkhu evaṁ pajānāti:
“It’s when a mendicant understands:

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
‘When this exists, that is; due to the arising of this, that arises.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

avijjāpaccayā saṅkhārā,
ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ,
Choices are conditions for consciousness.

viññāṇapaccayā nāmarūpaṁ,
Consciousness is a condition for name and form.

nāmarūpapaccayā saḷāyatanaṁ,
Name and form are conditions for the six sense fields.

saḷāyatanapaccayā phasso,
The six sense fields are conditions for contact.

phassapaccayā vedanā,
Contact is a condition for feeling.

vedanāpaccayā taṇhā,
Feeling is a condition for craving.

taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.

upādānapaccayā bhavo,
Grasping is a condition for continued existence.

bhavapaccayā jāti,
Continued existence is a condition for rebirth.

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

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When ignorance fades away and ceases with nothing left over, choices cease.

saṅkhāranirodhā viññāṇanirodho,
When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho,
When consciousness ceases, name and form cease.

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

saḷāyatananirodhā phassanirodho,
When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho,
When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho,
When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho,
When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
That is how this entire mass of suffering ceases.’

Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘skilled in dependent origination’.”

“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti?
“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;
“It’s when a mendicant understands: ‘It’s impossible for a person 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;
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;
They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
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,
They understand: ‘It’s impossible for a person accomplished in view to take anything as self.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
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;
They understand: ‘It’s impossible for a person accomplished in view to murder their mother.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to murder their mother.’

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe…
They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one.

arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti;
But it’s possible for an ordinary person to murder their father … or a perfected one.’

‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person 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.
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;
They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti.
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;
They understand: ‘It’s impossible for a person accomplished in view to dedicate themselves to another teacher.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti.
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;
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.
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;
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.
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;
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.
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;
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.
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;
They understand: ‘It’s impossible for a woman 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.
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’

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

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

ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe…

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

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

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

‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe…

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

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

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

‘ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe…

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

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

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

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

‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe…

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

Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘skilled in the possible and impossible’.”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
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.
“Well then, 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 Freedom From Death’, or else ‘The Supreme Victory in Battle’.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.