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.
“|Bhikkhus,::::| whatever |dangers::fears, perils [bhaya]| arise, all of them arise from the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, not from the |wise::astute, intelligent, learned, skilled [paṇḍita]|; 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|, bhikkhus,::::| 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, |bhikkhus,::::| 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, |bhikkhus,::::| 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|, bhikkhus,::::| no danger from the wise, no misfortune from the wise, no trouble from the wise. Therefore, |bhikkhus,::::| you should train yourselves thus: ‘We will be wise, we will be |inquirers::those who examine, investigate, inquire [vīmaṁsaka]|.’ Thus|, bhikkhus,::::| 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::constituent properties, natural qualities [dhātu]|, skilled in the bases, skilled in |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|, 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::faculty of vision [cakkhudhātu]|, the |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]|, and the |eye-consciousness element::visual awareness [cakkhuviññāṇadhātu]|; the |ear element::hearing faculty [sotadhātu]|, the |sound element::auditory element, sounds, noises, voices [saddadhātu]|, and the |ear-consciousness element::auditory awareness [sotaviññāṇadhātu]|; the |nose element::faculty of perceiving odors [ghānadhātu]|, the |odor element::smells, scents, aroma, fragrances [gandhadhātu]|, and the |nose-consciousness element::awareness of smells [ghānaviññāṇadhātu]|; the |tongue element::faculty of perceiving taste [jivhādhātu]|, the |taste element::tastes, flavors [rasadhātu]|, and the |tongue-consciousness element::awareness of tastes [jivhāviññāṇadhātu]|; the |body element::faculty of perceiving tactile sensations [kāyadhātu]|, the |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and the |body-consciousness element::awareness of physical felt experiences [kāyaviññāṇadhātu]|; the |mind element::mentality [manodhātu]|, the |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|, and the |mind-consciousness element::knowing, mental awareness [manoviññāṇadhātu]|. 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::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|, the |space element::whatever internal or external that is open, spacious, unobstructed, accommodating, which can be considered as belonging to oneself and can be clung to [ākāsadhātu]|, and the |consciousness element::whatever internal or external that is knowing, cognizing, recognizing, which can be considered as belonging to oneself and can be clung to [viññāṇadhātu]|. 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::bodily pleasant feeling [sukhadhātu]|, the |pain element::bodily painful feeling [dukkhadhātu]|, the |mental pleasure element::agreeable feeling born of mental contact, mental happiness [somanassadhātu]|, the |mental displeasure element::disagreeable feeling or unease born of mental contact, mental pain [domanassadhātu]|, the |equanimity element::neither-painful-nor-pleasant feeling, mental poise [upekkhādhātu]|, and the |ignorance element::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjādhātu]|. 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::element of sensual desire; lit. sensual state [kāmadhātu]|, the |renunciation element::state of renunciation [nekkhammadhātu]|, the |ill will element::state of ill will [byāpādadhātu]|, the |non-ill will element::state of good will [abyāpādadhātu]|, the |cruelty element::state of harming [vihiṁsādhātu]|, and the |non-cruelty element::element of non-harming [avihiṁsādhātu]|. 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::subtle material state [rūpadhātu]|, and the |formless element::states not rooted in materiality, including mental realms and meditative attainments beyond physical form [arūpadhātu]|. 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::constructed, created, fabricated [saṅkhatādhātu]| and the |unconditioned element::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhatādhātu]|. When he knows and sees these two elements, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the elements.’”
Skilled in the Bases
“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?
“And to what extent, venerable sir, can a bhikkhu be called ‘skilled in the 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 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 bases, to this extent, Ānanda, a bhikkhu can be called ‘skilled in the 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::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arises; dependent on clinging, |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| 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::complete fading away and ending [asesavirāganirodha]| 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::with correct outlook, attitude, belief [diṭṭhisampanna]| could consider any |conditioned phenomenon::fabrication, concoction, intentional construct, karmic activity [saṅkhāra]| as |permanent::stable, not in flux [nicca]|. Such a possibility does not exist.’ He knows clearly: ‘But it is possible that an |ordinary person::common person, worldling [puthujjana]| 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::pleasant, contentment, happiness, ease [sukha]|. 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::related to oneself, self, essence [atta]|. 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.’
‘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::fully awakened being, fully enlightened being [sammāsambuddha]| 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::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]| 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::name of the king of the deities [sakka]|, of |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, or of |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [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::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|. 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::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|.
‘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::speaking at proper time, being truthful, gentle, beneficial and speaking with a mind of loving-kindness [vacīsucarita]|.
‘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::a blissful realm, celestial world [sagga]|. 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::a place of intense suffering, lit. no good fortune [niraya]|. 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,
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::deathless state, epithet of Nibbāna [amata]|’; 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.