| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ११५
Majjhima Nikāya 115
The Middle-Length Suttas Collection 115
बहुधातुकसुत्त
Bahudhātukasutta
Many Elements
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“यानि कानिचि, भिक्खवे, भयानि उप्पज्जन्ति सब्बानि तानि बालतो उप्पज्जन्ति, नो पण्डिततो; ये केचि उपद्दवा उप्पज्जन्ति सब्बे ते बालतो उप्पज्जन्ति, नो पण्डिततो; ये केचि उपसग्गा उप्पज्जन्ति सब्बे ते बालतो उप्पज्जन्ति, नो पण्डिततो। सेय्यथापि, भिक्खवे, नळागारा वा तिणागारा वा अग्गि मुत्तो कूटागारानिपि दहति उल्लित्तावलित्तानि निवातानि फुसितग्गळानि पिहितवातपानानि; एवमेव खो, भिक्खवे, यानि कानिचि भयानि उप्पज्जन्ति सब्बानि तानि बालतो उप्पज्जन्ति, नो पण्डिततो; ये केचि उपद्दवा उप्पज्जन्ति सब्बे ते बालतो उप्पज्जन्ति, नो पण्डिततो; ये केचि उपसग्गा उप्पज्जन्ति सब्बे ते बालतो उप्पज्जन्ति, नो पण्डिततो। इति खो, भिक्खवे, सप्पटिभयो बालो, अप्पटिभयो पण्डितो; सौपद्दवो बालो, अनुपद्दवो पण्डितो; सौपसग्गो बालो, अनुपसग्गो पण्डितो। नत्थि, भिक्खवे, पण्डिततो भयं, नत्थि पण्डिततो उपद्दवो, नत्थि पण्डिततो उपसग्गो। तस्मातिह, भिक्खवे, ‘पण्डिता भविस्साम वीमंसकाऽति—एवञ्हि वो, भिक्खवे, सिक्खितब्बन्”ति।
“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 mutto1 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 there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. 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. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. So, the fool is dangerous, but the astute person is safe. The fool is perilous, but the astute person is not. The fool is hazardous, but the astute person is not. There’s no danger, peril, or hazard that comes from the astute. So you should train like this: ‘We shall be astute, we shall be inquirers.’”
एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “कित्तावता नु खो, भन्ते, पण्डितो भिक्खु ‘वीमंसकोऽति अलंवचनाया”ति?
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?
When he said this, Venerable Ānanda said to the Buddha, “Sir, how is a bhikkhu qualified to be called ‘astute, an inquirer’?”
“यतो खो, आनन्द, भिक्खु धातुकुसलो च होति, आयतनकुसलो च होति, पटिच्चसमुप्पादकुसलो च होति, ठानाठानकुसलो च होति—एत्तावता खो, आनन्द, पण्डितो भिक्खु ‘वीमंसकोऽति अलंवचनाया”ति।
“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.
“Ānanda, it’s when a bhikkhu is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible. That’s how a bhikkhu is qualified to be called ‘astute, an inquirer’.”
“कित्तावता पन, भन्ते, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a bhikkhu qualified to be called ‘skilled in the elements’?”
“अट्ठारस खो इमा, आनन्द, धातुयो—चक्खुधातु, रूपधातु, चक्खुविञ्ञाणधातु; सोतधातु, सद्दधातु, सोतविञ्ञाणधातु; घानधातु, गन्धधातु, घानविञ्ञाणधातु; जिव्हाधातु, रसधातु, जिव्हाविञ्ञाणधातु; कायधातु, फोट्ठब्बधातु, कायविञ्ञाणधातु; मनोधातु, धम्मधातु, मनोविञ्ञाणधातु। इमा खो, आनन्द, अट्ठारस धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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 elements of the eye, sights, and eye consciousness; the ear, sounds, and ear consciousness; the nose, smells, and nose consciousness; the tongue, tastes, and tongue consciousness; the body, touches, and body consciousness; the mind, thoughts, and mind consciousness. When a bhikkhu knows and sees these eighteen elements, they’re qualified to be called ‘skilled in the elements’.”
“सिया पन, भन्ते, अञ्ञोपि परियायो, यथा ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”
“सिया, आनन्द। छयिमा, आनन्द, धातुयो—पथवीधातु, आपोधातु, तेजोधातु, वायोधातु, आकासधातु, विञ्ञाणधातु। इमा खो, आनन्द, छ धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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, Ānanda. There are these six elements: the elements of earth, water, fire, air, space, and consciousness. When a bhikkhu knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”
“सिया पन, भन्ते, अञ्ञोपि परियायो, यथा ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”
“सिया, आनन्द। छयिमा, आनन्द, धातुयो—सुखधातु, दुक्खधातु, सोमनस्सधातु, दोमनस्सधातु, उपेक्खाधातु, अविज्जाधातु। इमा खो, आनन्द, छ धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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, Ānanda. There are these six elements: the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance. When a bhikkhu knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”
“सिया पन, भन्ते, अञ्ञोपि परियायो, यथा ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”
“सिया, आनन्द। छयिमा, आनन्द, धातुयो—कामधातु, नेक्खम्मधातु, ब्यापादधातु, अब्यापादधातु, विहिंसाधातु, अविहिंसाधातु। इमा खो, आनन्द, छ धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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, Ānanda. There are these six elements: the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness. When a bhikkhu knows and sees these six elements, they’re qualified to be called ‘skilled in the elements’.”
“सिया पन, भन्ते, अञ्ञोपि परियायो, यथा ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”
“सिया, आनन्द। तिस्सो इमा, आनन्द, धातुयो—कामधातु, रूपधातु, अरूपधातु। इमा खो, आनन्द, तिस्सो धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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, Ānanda. There are these three elements: the elements of the sensual realm, the realm of luminous form, and the formless realm. When a bhikkhu knows and sees these three elements, they’re qualified to be called ‘skilled in the elements’.”
“सिया पन, भन्ते, अञ्ञोपि परियायो, यथा ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति?
“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a bhikkhu is qualified to be called ‘skilled in the elements’?”
“सिया, आनन्द। द्वे इमा, आनन्द, धातुयो—सङ्खताधातु, असङ्खताधातु। इमा खो, आनन्द, द्वे धातुयो यतो जानाति पस्सति—एत्तावतापि खो, आनन्द, ‘धातुकुसलो भिक्खूऽति अलंवचनाया”ति।
“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, Ānanda. There are these two elements: the conditioned element and the unconditioned element. When a bhikkhu knows and sees these two elements, they’re qualified to be called ‘skilled in the elements’.”
“कित्तावता पन, भन्ते, ‘आयतनकुसलो भिक्खूऽति अलंवचनाया”ति?
“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a bhikkhu qualified to be called ‘skilled in the sense fields’?”
“छ खो पनिमानि, आनन्द, अज्झत्तिकबाहिरानि आयतनानि—चक्खु चेव रूपा च सोतञ्च सद्दा च घानञ्च गन्धा च जिव्हा च रसा च कायो च फोट्ठब्बा च मनो च धम्मा च। इमानि खो, आनन्द, छ अज्झत्तिकबाहिरानि आयतनानि यतो जानाति पस्सति—एत्तावता खो, आनन्द, ‘आयतनकुसलो भिक्खूऽति अलंवचनाया”ति।
“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 these six interior and exterior sense fields: the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. When a bhikkhu knows and sees these six interior and exterior sense fields, they’re qualified to be called ‘skilled in the sense fields’.”
“कित्तावता पन, भन्ते, ‘पटिच्चसमुप्पादकुसलो भिक्खूऽति अलंवचनाया”ति?
“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a bhikkhu qualified to be called ‘skilled in dependent origination’?”
“इधानन्द, भिक्खु एवं पजानाति: ‘इमस्मिं सति इदं होति, इमस्सुप्पादा इदं उप्पज्जति, इमस्मिं असति इदं न होति, इमस्स निरोधा इदं निरुज्झति, यदिदं—अविज्जापच्चया सङ्खारा, सङ्खारपच्चया विञ्ञाणं, विञ्ञाणपच्चया नामरूपं, नामरूपपच्चया सळायतनं, सळायतनपच्चया फस्सो, फस्सपच्चया वेदना, वेदनापच्चया तण्हा, तण्हापच्चया उपादानं, उपादानपच्चया भवो, भवपच्चया जाति, जातिपच्चया जरामरणं सोकपरिदेवदुक्खदोमनस्सूपायासा सम्भवन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति। अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो, सङ्खारनिरोधा विञ्ञाणनिरोधो, विञ्ञाणनिरोधा नामरूपनिरोधो, नामरूपनिरोधा सळायतननिरोधो, सळायतननिरोधा फस्सनिरोधो, फस्सनिरोधा वेदनानिरोधो, वेदनानिरोधा तण्हानिरोधो, तण्हानिरोधा उपादाननिरोधो, उपादाननिरोधा भवनिरोधो, भवनिरोधा जातिनिरोधो, जातिनिरोधा जरामरणं सोकपरिदेवदुक्खदोमनस्सूपायासा निरुज्झन्ति। एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होतिऽ। एत्तावता खो, आनन्द, ‘पटिच्चसमुप्पादकुसलो भिक्खूऽति अलंवचनाया”ति।
“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.
“It’s when a bhikkhu understands: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: ignorance is a condition for choices. Choices are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ That’s how a bhikkhu is qualified to be called ‘skilled in dependent origination’.”
“कित्तावता पन, भन्ते, ‘ठानाठानकुसलो भिक्खूऽति अलंवचनाया”ति?
“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a bhikkhu qualified to be called ‘skilled in the possible and impossible’?”
“इधानन्द, भिक्खु ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो कञ्चि सङ्खारं निच्चतो उपगच्छेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो कञ्चि सङ्खारं निच्चतो उपगच्छेय्य, ठानमेतं विज्जतीऽति पजानाति; ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो कञ्चि सङ्खारं सुखतो उपगच्छेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो कञ्चि सङ्खारं सुखतो उपगच्छेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो कञ्चि धम्मं अत्ततो उपगच्छेय्य, नेतं ठानं विज्जतीऽति पजानाति, ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो कञ्चि धम्मं अत्ततो उपगच्छेय्य, ठानमेतं विज्जतीऽति पजानाति।
“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci2 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.
“It’s when a bhikkhu understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible. But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant. But it’s possible for an ordinary person to take some condition as pleasant.’ They understand: ‘It’s impossible for a person accomplished in view to take anything as self. But it’s possible for an ordinary person to take something as self.’
‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो मातरं जीविता वोरोपेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो मातरं जीविता वोरोपेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो पितरं जीविता वोरोपेय्य …पे… अरहन्तं जीविता वोरोपेय्य, ठानमेतं विज्जतीऽति पजानाति; ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो दुट्ठचित्तो तथागतस्स लोहितं उप्पादेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो दुट्ठचित्तो तथागतस्स लोहितं उप्पादेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो सङ्घं भिन्देय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो सङ्घं भिन्देय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं दिट्ठिसम्पन्नो पुग्गलो अञ्ञं सत्थारं उद्दिसेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुथुज्जनो अञ्ञं सत्थारं उद्दिसेय्य, ठानमेतं विज्जतीऽति पजानाति।
‘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.
They understand: ‘It’s impossible for a person accomplished in view to murder their mother. But it’s possible for an ordinary person to murder their mother.’ They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one. But it’s possible for an ordinary person to murder their father … or a perfected one.’ They understand: ‘It’s impossible for a person accomplished in view to injure a Realized One with malicious intent. But it’s possible for an ordinary person to injure a Realized One with malicious intent.’ They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha. But it’s possible for an ordinary person to cause a schism in the Saṅgha.’ They understand: ‘It’s impossible for a person accomplished in view to dedicate themselves to another teacher. But it’s possible for an ordinary person to dedicate themselves to another teacher.’
‘अट्ठानमेतं अनवकासो यं एकिस्सा लोकधातुया द्वे अरहन्तो सम्मासम्बुद्धा अपुब्बं अचरिमं उप्पज्जेय्युं, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं एकिस्सा लोकधातुया एको अरहं सम्मासम्बुद्धो उप्पज्जेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं एकिस्सा लोकधातुया द्वे राजानो चक्कवत्तिनो अपुब्बं अचरिमं उप्पज्जेय्युं, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं एकिस्सा लोकधातुया एको राजा चक्कवत्ती उप्पज्जेय्य, ठानमेतं विज्जतीऽति पजानाति।
‘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.
They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’ They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.’
‘अट्ठानमेतं अनवकासो यं इत्थी अरहं अस्स सम्मासम्बुद्धो, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुरिसो अरहं अस्स सम्मासम्बुद्धो, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं इत्थी राजा अस्स चक्कवत्ती, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुरिसो राजा अस्स चक्कवत्ती, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं इत्थी सक्कत्तं करेय्य … मारत्तं करेय्य … ब्रह्मत्तं करेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं पुरिसो सक्कत्तं करेय्य … मारत्तं करेय्य … ब्रह्मत्तं करेय्य, ठानमेतं विज्जतीऽति पजानाति।
‘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.
They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.’ They understand: ‘It’s impossible for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.’ They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or Brahmā. But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’
‘अट्ठानमेतं अनवकासो यं कायदुच्चरितस्स इट्ठो कन्तो मनापो विपाको निब्बत्तेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं कायदुच्चरितस्स अनिट्ठो अकन्तो अमनापो विपाको निब्बत्तेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं वचीदुच्चरितस्स …पे… यं मनोदुच्चरितस्स इट्ठो कन्तो मनापो विपाको निब्बत्तेय्य, नेतं ठानं विज्जतीऽति पजानाति; ठानञ्च खो एतं विज्जति यं वचीदुच्चरितस्स …पे… यं मनोदुच्चरितस्स अनिट्ठो अकन्तो अमनापो विपाको निब्बत्तेय्य, ठानमेतं विज्जतीति पजानाति।
‘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.
They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind. But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’
‘अट्ठानमेतं अनवकासो यं कायसुचरितस्स अनिट्ठो अकन्तो अमनापो विपाको निब्बत्तेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं कायसुचरितस्स इट्ठो कन्तो मनापो विपाको निब्बत्तेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं वचीसुचरितस्स …पे… यं मनोसुचरितस्स अनिट्ठो अकन्तो अमनापो विपाको निब्बत्तेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं वचीसुचरितस्स …पे… यं मनोसुचरितस्स इट्ठो कन्तो मनापो विपाको निब्बत्तेय्य, ठानमेतं विज्जतीऽति पजानाति।
‘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.
They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind. But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’
‘अट्ठानमेतं अनवकासो यं कायदुच्चरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं कायदुच्चरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, ठानमेतं विज्जतीऽति पजानाति।
‘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.
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. 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.’
‘अट्ठानमेतं अनवकासो यं वचीदुच्चरितसमङ्गी …पे… यं मनोदुच्चरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं वचीदुच्चरितसमङ्गी …पे… यं मनोदुच्चरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं कायसुचरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं कायसुचरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य, ठानमेतं विज्जतीऽति पजानाति। ‘अट्ठानमेतं अनवकासो यं वचीसुचरितसमङ्गी …पे… यं मनोसुचरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, नेतं ठानं विज्जतीऽति पजानाति; ‘ठानञ्च खो एतं विज्जति यं वचीसुचरितसमङ्गी …पे… यं मनोसुचरितसमङ्गी तंनिदाना तप्पच्चया कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य, ठानमेतं विज्जतीऽति पजानाति। एत्तावता खो, आनन्द, ‘ठानाठानकुसलो भिक्खूऽति अलंवचनाया”ति।
‘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.
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. 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.’ That’s how a bhikkhu is qualified to be called ‘skilled in the possible and impossible’.”
एवं वुत्ते, आयस्मा आनन्दो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते। कोनामो अयं, भन्ते, धम्मपरियायो”ति?
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
When he said this, Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”
“तस्मातिह त्वं, आनन्द, इमं धम्मपरियायं ‘बहुधातुकोऽतिपि नं धारेहि, ‘चतुपरिवट्टोऽतिपि नं धारेहि, ‘धम्मादासोऽतिपि नं धारेहि, ‘अमतदुन्दुभीऽतिपि नं धारेहि, ‘अनुत्तरो सङ्गामविजयोऽतिपि नं धारेही”ति।
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ ‘bahudhātuko’tipi naṁ dhārehi, ‘catuparivaṭṭo’tipi naṁ dhārehi, ‘dhammādāso’tipi naṁ dhārehi, ‘amatadundubhī’tipi3 naṁ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṁ dhārehī”ti.
“In that case, 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 the Deathless’, or else ‘The Supreme Victory in Battle’.”
इदमवोच भगवा। अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.
बहुधातुकसुत्तं निट्ठितं पञ्चमं।
Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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