Many Elements · Translation: Bhikkhu Sujato, SuttaCentral
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it is impossible that this‘Aṭṭhānametaṁ
not·chanceanavakāso
thatyaṁ
body·bad-conductkāyaduccaritassa
likableiṭṭho
desirablekanto
agreeablemanāpo
resultvipāko
might producenibbatteyya,
not + thisnetaṁ
caseṭhānaṁ
is foundvijjatī’ti
one understandspajānāti;
but it is possible‘ṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
body·bad-conductkāyaduccaritassa
not·likableaniṭṭho
not·desirableakanto
not·agreeableamanāpo
resultvipāko
might producenibbatteyya,
possible + thisṭhānametaṁ
is foundvijjatī’ti
one understandspajānāti.
it is impossible that this‘Aṭṭhānametaṁ
not·chanceanavakāso
thatyaṁ
speech·bad-conductvacīduccaritassa
…pe……pe…
thatyaṁ
mind·bad-conductmanoduccaritassa
likableiṭṭho
desirablekanto
agreeablemanāpo
resultvipāko
might producenibbatteyya,
not + thisnetaṁ
caseṭhānaṁ
is foundvijjatī’ti
one understandspajānāti;
possible + butṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
speech·bad-conductvacīduccaritassa
…pe……pe…
thatyaṁ
mind·bad-conductmanoduccaritassa
not·likableaniṭṭho
not·desirableakanto
not·agreeableamanāpo
resultvipāko
might producenibbatteyya,
possible + thisṭhānametaṁ
is foundvijjatīti
one understandspajānāti.
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.’
impossibility + this‘Aṭṭhānametaṁ
is not an opportunityanavakāso
thatyaṁ
body·good conductkāyasucaritassa
unlikableaniṭṭho
undesirableakanto
disagreeableamanāpo
resultvipāko
would producenibbatteyya,
not thisnetaṁ
caseṭhānaṁ
is foundvijjatī’ti
one understandspajānāti;
a case indeed, this‘ṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
body·good conductkāyasucaritassa
likableiṭṭho
desirablekanto
agreeablemanāpo
resultvipāko
would producenibbatteyya,
case + thisṭhānametaṁ
is foundvijjatī’ti
one understandspajānāti.
impossibility + this‘Aṭṭhānametaṁ
is not an opportunityanavakāso
thatyaṁ
speech·good conductvacīsucaritassa
… pe ……pe…
thatyaṁ
mind·good conductmanosucaritassa
unlikableaniṭṭho
undesirableakanto
disagreeableamanāpo
resultvipāko
would producenibbatteyya,
not thisnetaṁ
caseṭhānaṁ
is foundvijjatī’ti
one understandspajānāti;
a case indeed, this‘ṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
speech·good conductvacīsucaritassa
… pe ……pe…
thatyaṁ
mind·good conductmanosucaritassa
likableiṭṭho
desirablekanto
agreeablemanāpo
resultvipāko
would producenibbatteyya,
case + thisṭhānametaṁ
is foundvijjatī’ti
one understandspajānāti.
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.’
not·place + this‘Aṭṭhānametaṁ
not·chanceanavakāso
thatyaṁ
body·bad-conduct·possessedkāyaduccaritasamaṅgī
that·reasontaṁnidānā
that·conditiontappaccayā
of the bodykāyassa
after breaking upbhedā
afterparaṁ
deathmaraṇā
good·destinysugatiṁ
heavenly realmsaggaṁ
worldlokaṁ
would be rebornupapajjeyya,
not·thisnetaṁ
caseṭhānaṁ
existsvijjatī’ti
they understandpajānāti;
case + and‘ṭhānañca
indeedkho
thisetaṁ
existsvijjati
thatyaṁ
body·bad-conduct·possessedkāyaduccaritasamaṅgī
that·reasontaṁnidānā
that·conditiontappaccayā
of the bodykāyassa
after breaking upbhedā
afterparaṁ
deathmaraṇā
to a place of lossapāyaṁ
bad·destinyduggatiṁ
underworldvinipātaṁ
hellnirayaṁ
would be rebornupapajjeyya,
case + thisṭhānametaṁ
existsvijjatī’ti
they understandpajānāti.
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.’
impossibility·this‘Aṭṭhānametaṁ
not·occasionanavakāso
thatyaṁ
verbal·bad conduct·possessed ofvacīduccaritasamaṅgī
…pe……pe…
thatyaṁ
mental·bad conduct·possessed ofmanoduccaritasamaṅgī
that + causetaṁnidānā
that + conditiontappaccayā
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
good destinationsugatiṁ
heavensaggaṁ
worldlokaṁ
would be rebornupapajjeyya,
not + thisnetaṁ
placeṭhānaṁ
is foundvijjatī’ti
forth·knowspajānāti;
place and‘ṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
verbal·bad conduct·possessed ofvacīduccaritasamaṅgī
…pe……pe…
thatyaṁ
mental·bad conduct·possessed ofmanoduccaritasamaṅgī
that + causetaṁnidānā
that + conditiontappaccayā
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
place of lossapāyaṁ
bad destinationduggatiṁ
downfallvinipātaṁ
hellnirayaṁ
would be rebornupapajjeyya,
place·thisṭhānametaṁ
is foundvijjatī’ti
forth·knowspajānāti.
impossibility·this‘Aṭṭhānametaṁ
not·occasionanavakāso
thatyaṁ
bodily·good conduct·possessed ofkāyasucaritasamaṅgī
that + causetaṁnidānā
that + conditiontappaccayā
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
place of lossapāyaṁ
bad destinationduggatiṁ
downfallvinipātaṁ
hellnirayaṁ
would be rebornupapajjeyya,
not + thisnetaṁ
placeṭhānaṁ
is foundvijjatī’ti
forth·knowspajānāti;
place and‘ṭhānañca
indeedkho
thisetaṁ
is foundvijjati
thatyaṁ
bodily·good conduct·possessed ofkāyasucaritasamaṅgī
that + causetaṁnidānā
that + conditiontappaccayā
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
good destinationsugatiṁ
heavensaggaṁ
worldlokaṁ
would be rebornupapajjeyya,
place·thisṭhānametaṁ
is foundvijjatī’ti
forth·knowspajānāti.
impossibility·this‘Aṭṭhānametaṁ
not·occasionanavakāso
thatyaṁ
verbal·good conduct·possessed ofvacīsucaritasamaṅgī
…pe……pe…
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, a bad place, the underworld, 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.’
thatyaṁ
mind·good conduct·endowed withmanosucaritasamaṅgī
that·causetaṁnidānā
that·conditiontappaccayā
of the bodykāyassa
after breaking upbhedā
afterparaṁ
deathmaraṇā
a place of lossapāyaṁ
a bad destinationduggatiṁ
a ruinvinipātaṁ
hellnirayaṁ
he might be rebornupapajjeyya,
not·thisnetaṁ
a possibilityṭhānaṁ
it existsvijjatī’ti
he understandspajānāti;
but it is possible‘ṭhānañca
indeedkho
thisetaṁ
it existsvijjati
thatyaṁ
speech·good conduct·endowed withvacīsucaritasamaṅgī
……pe…
thatyaṁ
mind·good conduct·endowed withmanosucaritasamaṅgī
that·causetaṁnidānā
that·conditiontappaccayā
of the bodykāyassa
after breaking upbhedā
afterparaṁ
deathmaraṇā
a good destinationsugatiṁ
heavensaggaṁ
worldlokaṁ
he might be rebornupapajjeyya,
possibility·thisṭhānametaṁ
it existsvijjatī’ti
he understandspajānāti.
to this extentEttāvatā
indeedkho,
Ānandaānanda,
skilled in the possible and impossible‘ṭhānāṭhānakusalo
a mendicantbhikkhū’ti
is qualified to be calledalaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘skilled in the possible and impossible’.”
thusEvaṁ
when saidvutte,
venerableāyasmā
Ānandaānando
to the Blessed Onebhagavantaṁ
this·sayetadavoca:
incredible“acchariyaṁ,
sirbhante,
amazingabbhutaṁ,
sirbhante.
what·nameKonāmo
thisayaṁ,
sirbhante,
teaching·expositiondhammapariyāyo”ti?
well then“Tasmātiha
youtvaṁ,
Ānandaānanda,
thisimaṁ
teaching·expositiondhammapariyāyaṁ
many·elements‘bahudhātuko’tipi
itnaṁ
rememberdhārehi,
four·rounds‘catuparivaṭṭo’tipi
itnaṁ
rememberdhārehi,
teaching·mirror‘dhammādāso’tipi
itnaṁ
rememberdhārehi,
deathless·drum‘amatadundubhī’tipi
itnaṁ
rememberdhārehi,
supreme‘anuttaro
battle·victorysaṅgāmavijayo’tipi
itnaṁ
rememberdhārehī”ti.
this·saidIdamavoca
the Blessed Onebhagavā.
satisfiedAttamano
venerableāyasmā
Ānandaānando
of the Blessed Onebhagavato
speechbhāsitaṁ
approvedabhinandīti.
many·elements·discourseBahudhātukasuttaṁ
finishedniṭṭhitaṁ
fifthpañcamaṁ.
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?” “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Rounds’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of Freedom From Death’, or else ‘The Supreme Victory in Battle’.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
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