1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

2"Bhikkhus, whatever fears arise, all arise because of the fool, not because of the wise man; whatever troubles arise, all arise because of the fool, not because of the wise man; whatever calamities arise, all arise because of the fool, not because of the wise man. Just as a fire that starts in a shed made of rushes or grass burns down even houses with peaked roofs, with walls plastered inside and outside, shut off, secured by bars, with shuttered windows; so too, bhikkhus, whatever fears arise … all arise because of the fool, not because of the wise man. Thus the fool brings fear, the wise man brings no fear; the fool brings trouble, the wise man brings no trouble; the fool brings calamity, the wise man brings no calamity. No fear comes from the wise man, no trouble comes from the wise man, no calamity comes from the wise man. Therefore, bhikkhus, you should train thus: ‘We shall be wise men, we shall be inquirers.’"

2"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.

3When this was said, the venerable Ānanda asked the Blessed One: "In what way, venerable sir, can a bhikkhu be called a wise man and an inquirer?"

3Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā"ti?

"When, Ānanda, a bhikkhu is skilled in the elements, skilled in the bases, skilled in dependent origination, skilled in what is possible and what is impossible, in that way he can be called a wise man 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.

The Elements

4"But, venerable sir, in what way can a bhikkhu be called skilled in the elements?"

4"Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There are, Ānanda, these eighteen elements: the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odour element, the nose-consciousness element; the tongue element, the flavour element, the tongue-consciousness element; the body element, the tangible element, the body-consciousness element; the mind element, the mind-object element, the mind-consciousness element. When he knows and sees these eighteen elements, a bhikkhu can be called skilled in the elements."[n.1077] The eighteen elements are defined at Vbh §§183–84/ 87–90 and are explained in detail at Vsm XV, 17–43. Briefly, the mind element (manodhātu), according to the Abhidhamma, includes the consciousness that adverts to the five sense objects impinging on the five sense faculties (pañcadvārāvajjana-citta) and the consciousness that receives the object after it has been cognized through the senses (sampaṭicchaṇā-citta). The mind-consciousness element (manoviññāṇadhātu) includes all types of consciousness except the five sense consciousnesses and the mind-element. The mind-object element (dhammadhātu) includes the types of subtle material phenomena not involved in sense cognition, the three mental aggregates of feeling, perception, and formations, and Nibbāna. It does not include concepts, abstract ideas, judgements, etc. Though these latter are included in the notion of mind-object (dhammārammaṇa), the mind-object element includes only things that exist by their own nature, not things constructed by the mind.

"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. (1)

5"But, venerable sir, might there be another way in which a bhikkhu can be called skilled in the elements?"

5"Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There might be, Ānanda. There are, Ānanda, these six elements: the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. When he knows and sees these six elements, 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. (2)

6"But, venerable sir, might there be another way in which a bhikkhu can be called skilled in the elements?"

6"Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There might be, Ānanda. There are, Ānanda, these six elements: the pleasure element, the pain element, the joy element, the grief element, the equanimity element, and the ignorance element. When he knows and sees these six elements, a bhikkhu can be called skilled in the elements."[n.1078] These are defined at Vbh §180/85–86. The pleasure and pain elements are bodily pleasant and painful feeling; the joy and grief elements are mental pleasant and painful feeling; the equanimity element is neither-painful-nor-pleasant feeling. MA says that ignorance is brought in because of its apparent similarity to the equanimity element.

"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. (3)

7"But, venerable sir, might there be another way in which a bhikkhu can be called skilled in the elements?"

7"Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There might be, Ānanda. There are, Ānanda, these six elements: the sensual desire element, the renunciation element, the ill will element, the non-ill will element, and the non-cruelty element. When he knows and sees these six elements, a bhikkhu can be called skilled in the elements.[n.1079] Vbh §183/86–87 defines these as the six corresponding types of applied thought (vitakka); see MN 19.2.

"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. (4)

8"But, venerable sir, might there be another way in which a bhikkhu can be called skilled in the elements?"

8"Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There might be, Ānanda. There are, Ānanda, these three elements: the sense-sphere element, the fine-material element, and the immaterial element. When he knows and sees these three elements, a bhikkhu can be called skilled in the elements."[n.1080] MA explains the sense-sphere element as the five aggregates pertaining to the sense-sphere (kāmāvacara), the fine-material element as the five aggregates pertaining to the fine-material sphere (rūpāvacara), and the immaterial element as the four aggregates pertaining to the immaterial sphere (arūpāvacara).

"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. (5)

9"But, venerable sir, might there be another way in which a bhikkhu can be called skilled in the elements?"

9"Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti?

"There might be, Ānanda. There are, Ānanda, these two elements: the conditioned element and the unconditioned element. When he knows and sees these two elements, a bhikkhu can be called skilled in the elements."[n.1081] MA: the conditioned element includes everything produced by conditions and is a designation for the five aggregates. The unconditioned element is Nibbāna.

"Siyā, ānanda. Dve imā, ānanda, dhātuyo — saṅkhatādhātu, asaṅkhatādhātu. Imā kho, ānanda, dve dhātuyo yato jānāti passati — ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā"ti. (6)

The Bases

10"But, venerable sir, in what way can a bhikkhu be called skilled in the bases?"

10"Kittāvatā pana, bhante, ‘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 odours, the tongue and flavours, the body and tangibles, the mind and mind-objects.[n.1082] The twelve bases are defined at Vbh §§155–167/70–73 and explained at Vsm XV, 1–16. The mind base includes all types of consciousness, and thus comprises all seven elements that exercise the function of consciousness. The mind-object base is identical with the mind-object element. When he knows and sees these six internal and external bases, a bhikkhu can 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.

Dependent Origination

11"But, venerable sir, in what way can a bhikkhu be called skilled in dependent origination?"

11"Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā"ti?

"Here, Ānanda, a bhikkhu knows thus: ‘When this exists, that comes to be; with 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, with ignorance as condition, formations come to be; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, being; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.

"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.

"‘But with the remainderless fading away and cessation of ignorance comes cessation of formations; with the cessation of formations, cessation of consciousness; with the cessation of consciousness, cessation of mentality-materiality; with the cessation of mentality-materiality, cessation of the sixfold base; with the cessation of the sixfold base, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.’ In this way, Ānanda, a bhikkhu can be called skilled in dependent origination."

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.

The Possible and the Impossible

12"But, venerable sir, in what way can a bhikkhu be called skilled in what is possible and what is impossible?"

12"Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā"ti?

"Here, Ānanda, a bhikkhu understands: ‘It is impossible, it cannot happen that a person possessing right view could treat any formation as permanent — there is no such possibility.’[n.1084] MA: A person possessing right view (diṭṭsampanno) is one possessing the view of the path, a noble disciple at the minimal level of a stream-enterer. "Formation" here is to be understood as a conditioned formation (saṅkhatasaṅkhāra ), i.e., anything conditioned. And he understands: ‘It is possible that an ordinary person might treat some formation as permanent — there is such a possibility. ’ He understands: ‘It is impossible, it cannot happen that a person possessing right view could treat any formation as pleasurable — there is no such possibility.’[n.1085] MA points out that a noble disciple below the level of arahantship can still apprehend formations as pleasurable with a mind dissociated from wrong view, but he cannot adopt the view that any formation is pleasurable. Although perceptions and thoughts of formations as pleasurable arise in him, he knows reflectively that such notions are mistaken. And he understands: ‘It is possible that an ordinary person might treat some formation as pleasurable — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a person possessing right view could treat anything as self — there is no such possibility.’ And he understands: ‘It is possible that an ordinary person might treat something as self — there is such a possibility.’ [n.1086] In the passage on self, saṅkhāra, "formation," is replaced by dhamma, "thing." MA explains that this substitution is made to include concepts, such as a kasiṇa sign, etc., which the ordinary person is also prone to identify as self. However, in view of the fact that Nibbāna is described as imperishable (accuta) and as bliss (sukha), and is also liable to be misconceived as self (see MN1.27), the word saṅkhāra may be taken to include only the conditioned, while dhamma includes both the conditioned and the unconditioned. This interpretation, however, is not endorsed by the commentaries of Ācariya Buddhaghosa.

"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.

13"He understands: ‘It is impossible, it cannot happen that a person possessing right view could deprive his mother of life — there is no such possibility.’[n.1087] This section distinguishes the ordinary person and noble disciple in terms of the five heinous crimes. MA points out that a noble disciple is in fact incapable of intentionally depriving any living being of life, but the contrast is made here by way of matricide and patricide to stress the dangerous side of the ordinary person's condition and the strength of the noble disciple. And he understands: ‘It is possible that an ordinary person might deprive his mother of life — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a person possessing right view could deprive his father of life … could deprive an arahant of life — there is no such possibility.’ And he understands: ‘It is possible that an ordinary person might deprive his father of life … might deprive an arahant of life — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a person possessing right view could, with a mind of hate, shed a Tathāgata's blood — there is no such possibility.’ And he understands: ‘It is possible that an ordinary person might, with a mind of hate, shed a Tathāgata's blood — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a person possessing right view could cause a schism in the Saṅgha … could acknowledge another teacher[n.1088] That is, could acknowledge anyone other than the Buddha as the supreme spiritual teacher. — there is no such possibility.’ And he understands: ‘It is possible that an ordinary person might cause a schism in the Saṅgha … might acknowledge another teacher — there is such a possibility.’

13‘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.

14"He understands: ‘It is impossible, it cannot happen that two Accomplished Ones, Fully Enlightened Ones, could arise contemporaneously in one world-system — there is no such possibility. ’[n.1089] MA: The arising of another Buddha is impossible from the time a bodhisatta takes his final conception in his mother's womb until his Dispensation has completely disappeared. The problem is discussed at Miln 236–39. And he understands: ‘It is possible that one Accomplished One, a Fully Enlightened One, might arise in one world-system — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that two Wheel-turning Monarchs could arise contemporaneously in one world-system … It is possible that one Wheel-turning Monarch might arise in one world-system — there is such a possibility.’

14‘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.

15"He understands: ‘It is impossible, it cannot happen that a woman could be an Accomplished One, a Fully Enlightened One — there is no such possibility.’[n.1090] This statement asserts only that a Fully Enlightened Buddha always has the male sex, but does not deny that a person who is now a woman may become a Fully Enlightened Buddha in the future. To do so, however, at an earlier point she will have had to be reborn as a man. And he understands: ‘It is possible that a man might be an Accomplished One, a Fully Enlightened One — there is such a possibility.’ He understands: ‘It is impossible, it cannot happen that a woman could be a Wheel-turning Monarch … that a woman could occupy the position of Sakka … that a woman could occupy the position of Māra … that a woman could occupy the position of Brahmā — there is no such possibility.’ And he understands: ‘It is possible that a man might be a Wheel-turning Monarch … that a man might occupy the position of Sakka … that a man might occupy the position of Māra … that a man might occupy the position of Brahmā — there is such a possibility.’

15‘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.

16"He understands: ’It is impossible, it cannot happen that a wished for, desired, agreeable result could be produced from bodily misconduct … from verbal misconduct … from mental misconduct — there is no such possibility.‘ And he understands: ’It is possible that an unwished for, undesired, disagreeable result might be produced from bodily misconduct … from verbal misconduct … from mental misconduct — there is such a possibility.‘

16‘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 understands: ‘It is impossible, it cannot happen that an unwished for, undesired, disagreeable result could be produced from good bodily conduct … from good verbal conduct … from good mental conduct — there is no such possibility.’ And he understands: ‘It is possible that a wished for, desired, agreeable result might be produced from good bodily conduct … from good verbal conduct … from good mental conduct — there is such a possibility.’

‘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.

17“He understands: ‘It is impossible, it cannot happen that an unwished for, undesired, disagreeable result could be produced from good bodily conduct … from good verbal conduct … from good mental conduct — there is no such possibility.’ And he understands: ‘It is possible that a wished for, desired, agreeable result might be produced from good bodily conduct … from good verbal conduct … from good mental conduct — there is such a possibility.’

17‘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 understands: ‘It is impossible, it cannot happen that a person engaging in bodily misconduct … engaging in verbal misconduct … engaging in mental misconduct could on that account, for that reason, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world — there is no such possibility.’[n.1091] In this passage the phrase “on that account, for that reason” (tannidānā tappaccayā) is of prime importance. As the Buddha will show in MN 136, a person who engages in evil conduct may be reborn in a heavenly world and a person who engages in good conduct may be reborn in a lower world. But in those cases the rebirth will be caused by some kamma different from the kamma in which the person habitually engages. Strict lawfulness applies only to the relation between kamma and its result.

‘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.

And he understands: ‘It is possible that a person engaging in bodily misconduct … engaging in verbal misconduct … engaging in mental misconduct might on that account, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell — there is such a possibility.’

‘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.

"He understands: ‘It is impossible, it cannot happen that a person engaging in good bodily conduct … engaging in good verbal conduct … engaging in good mental conduct could on that account, for that reason, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell — there is no such possibility.’ And he understands: ‘It is possible that a person engaging in good bodily conduct … engaging in good verbal conduct … engaging in good mental conduct might on that account, for that reason, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.’

‘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.

"In this way, Ānanda, a bhikkhu can be called skilled in what is possible and what is impossible."

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

Conclusion

18When this was said, the venerable Ānanda said to the Blessed One: "It is wonderful, venerable sir, it is marvellous! What is the name of this discourse on the Dhamma?"

18Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Konāmo ayaṁ, bhante, dhammapariyāyo"ti?

"You may remember this discourse on the Dhamma, Ānanda, as ‘The Many Kinds of Elements’ and as ‘The Four Cycles’[n.1092] The "four cycles" are the elements, the bases, dependent origination, and the possible and the impossible. and as ‘The Mirror of the Dhamma’ and as ‘The Drum of the Deathless’ and as ‘The Supreme Victory in Battle.’"

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

19That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One's words.

19Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.