Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
Dangers Arise from the Immature
“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṁsakā’ti— evañhi vo, bhikkhave, sikkhitabban”ti.
“Whatever dangers arise, all of them arise from the immature person, not from the wise; whatever misfortunes arise, all of them arise from the immature person, not from the wise; whatever troubles arise, all of them arise from the immature person, not from the wise. Just as a fire that has spread from a reed hut or a grass hut burns even gabled mansions that are plastered and painted, sheltered from the wind, with well-fitted doors and shuttered windows; so too, whatever dangers arise, all of them arise from the immature person, not from the wise; whatever misfortunes arise, all of them arise from the immature person, not from the wise; whatever troubles arise, all of them arise from the immature person, not from the wise. Thus, the immature person is a source of danger, the wise person is free from danger; the immature person is a source of misfortune, the wise person is free from misfortune; the immature person is a source of trouble, the wise person is free from trouble. There is no danger from the wise, no misfortune from the wise, no trouble from the wise. Therefore, you should train yourselves thus: ‘We will be wise, we will be inquirers.’ Thus you should train yourselves.”
Wise Inquirer
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?
When this was said, the venerable Ānanda said to the Blessed One: “To what extent, venerable sir, can a bhikkhu be called wise and an inquirer?”
“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti— ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti.
“When, Ānanda, a bhikkhu is skilled in the elements, skilled in the sense bases, skilled in dependent co-arising, and skilled in what is possible and what is impossible, to this extent, Ānanda, a bhikkhu can be called wise and an inquirer.”
Skilled in the Elements
“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“And to what extent, venerable sir, can a bhikkhu be called ‘skilled in the elements’?”
“Aṭṭhārasa kho imā, ānanda, dhātuyo— cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu. Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There are, Ānanda, these eighteen elements—the eye element, the form element, and the eye-consciousness element; the ear element, the sound element, and the ear-consciousness element; the nose element, the odor element, and the nose-consciousness element; the tongue element, the taste element, and the tongue-consciousness element; the body element, the tangible object element, and the body-consciousness element; the mind element, the mental object element, and the mind-consciousness element. When he knows and sees these eighteen elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But, venerable sir, could there be another way by which a bhikkhu can be called ‘skilled in the elements’?”
“Siyā, ānanda. Chayimā, ānanda, dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There could be, Ānanda. There are, Ānanda, these six elements—the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. When he knows and sees these six elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But, venerable sir, could there be another way by which a bhikkhu can be called ‘skilled in the elements’?”
“Siyā, ānanda. Chayimā, ānanda, dhātuyo— sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There could be, Ānanda. There are, Ānanda, these six elements—the pleasure element, the pain element, the mental pleasure element, the mental displeasure element, the equanimity element, and the ignorance element. When he knows and sees these six elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But, venerable sir, could there be another way by which a bhikkhu can be called ‘skilled in the elements’?”
“Siyā, ānanda. Chayimā, ānanda, dhātuyo— kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu. Imā kho, ānanda, cha dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There could be, Ānanda. There are, Ānanda, these six elements—the sensuality element, the renunciation element, the ill will element, the non-ill will element, the cruelty element, and the non-cruelty element. When he knows and sees these six elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But, venerable sir, could there be another way by which a bhikkhu can be called ‘skilled in the elements’?”
“Siyā, ānanda. Tisso imā, ānanda, dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu. Imā kho, ānanda, tisso dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There could be, Ānanda. There are, Ānanda, these three elements—the sensuality element, the form element, and the formless element. When he knows and sees these three elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But, venerable sir, could there be another way by which a bhikkhu can be called ‘skilled in the elements’?”
“Siyā, ānanda. Dve imā, ānanda, dhātuyo— saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati— ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti.
“There could be, Ānanda. There are, Ānanda, these two elements—the conditioned element and the unconditioned element. When he knows and sees these two elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
Skilled in the Sense Bases
“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?
“And to what extent, venerable sir, can a bhikkhu be called ‘skilled in the sense bases’?”
“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni— cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati— ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti.
“There are, Ānanda, these six internal and external sense bases—the eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and tactile sensations, the mind and phenomena. When he knows and sees these six internal and external sense bases, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the sense bases.’”
Skilled in Dependent Co-arising
“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?
“And to what extent, venerable sir, can a bhikkhu be called ‘skilled in dependent co-arising’?”
“Idhānanda, bhikkhu evaṁ pajānāti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti.
“Here, Ānanda, a bhikkhu knows clearly: ‘When this exists, that comes to be; from the arising of this, that arises; when this does not exist, that does not come to be; with the cessation of this, that ceases, that is—dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this entire heap of suffering. With the remainderless fading away and cessation of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this entire heap of suffering.’ To this extent, Ānanda, a bhikkhu can be called ‘skilled in dependent co-arising.’”
Skilled in What is Possible and Impossible
“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti?
“And to what extent, venerable sir, can a bhikkhu be called ‘skilled in what is possible and what is impossible’?”
“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti; ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti, ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
“Here, Ānanda, a bhikkhu knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as permanent. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might consider some conditioned phenomenon as permanent. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as pleasurable. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might consider some conditioned phenomenon as pleasurable. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could consider any phenomenon as personal. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might consider some phenomenon as personal. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe… arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti; ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti.
He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could deprive their mother of life. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might deprive their mother of life. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could deprive their father of life. Such a possibility does not exist.’ ․․․ He knows clearly: ‘But it is possible that an ordinary person might deprive an arahant of life. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view, with a corrupted mind, could cause the Tathāgata to bleed. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could cause a schism in the Saṅgha. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might cause a schism in the Saṅgha. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a person accomplished in view could acknowledge someone other [than the Buddha] as their teacher. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an ordinary person might acknowledge someone other [than the Buddha] as their teacher. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
He knows clearly: ‘It is impossible, it is inconceivable that two arahants who are perfectly Awakened Ones could arise at the same time in one world system. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one arahant who is a perfectly Awakened One might arise in one world system. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that two wheel-turning monarchs could arise at the same time in one world system. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one wheel-turning monarch might arise in one world system. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti. ‘Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti.
He knows clearly: ‘It is impossible, it is inconceivable that a woman could be an arahant, a perfectly Awakened One. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that a man could be an arahant, a perfectly Awakened One. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a woman could be a wheel-turning monarch. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that a man could be a wheel-turning monarch. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a woman could occupy the position of Sakka, of Māra, or of Brahmā. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that a man could occupy the position of Sakka, of Māra, or of Brahmā. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘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.
He knows clearly: ‘It is impossible, it is inconceivable that a wished for, desirable, or agreeable result could be produced from bodily misconduct. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an unwished for, undesirable, or disagreeable result could be produced from bodily misconduct. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that a wished for, desirable, or agreeable result could be produced from verbal misconduct. ․․․ mental misconduct. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an unwished for, undesirable, or disagreeable result could be produced from verbal misconduct. ․․․ mental misconduct. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘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.
He knows clearly: ‘It is impossible, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from good bodily conduct. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that a wished for, desirable, or agreeable result could be produced from good bodily conduct. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from good verbal conduct. ․․․ good mental conduct. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that a wished for, desirable, or agreeable result could be produced from good verbal conduct. ․․․ good mental conduct. Such a possibility does exist.’
‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti; ‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
He knows clearly: ‘It is impossible, it is inconceivable that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a heavenly world. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does exist.’
‘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; ‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti. ‘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.
He knows clearly: ‘It is impossible, it is inconceivable that one who engages in verbal misconduct, ․․․ mental misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a heavenly world. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one who engages in verbal misconduct, ․․․ mental misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that one who engages in good bodily conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one who engages in good bodily conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in the heavenly world. Such a possibility does exist.’ He knows clearly: ‘It is impossible, it is inconceivable that one who engages in good verbal conduct․․․good mental conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that one who engages in good verbal conduct, ․․․ good mental conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in the heavenly world. Such a possibility does exist.’ To this extent, Ānanda, a bhikkhu can be called ‘skilled in what is possible and what is impossible.’”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
When this was said, the venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir, it is marvelous! Venerable sir, what is the name of this Dhamma discourse?”
“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.
“As to that, Ānanda, you may remember this Dhamma discourse as ‘The Many Kinds of Elements’; you may remember it as ‘The Fourfold Cycle’; you may remember it as ‘The Mirror of the Dhamma’; you may remember it as ‘The Drum of the Deathless’; you may remember it as ‘The Unsurpassed Triumph in Battle.’”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.