Bahudhātukasutta

Majjhima Nikāya 115

Many Elements · Translation: Bhikkhu Sujato, SuttaCentral

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to what extent“Kittāvatā butpana, sirbhante, skilled in dependent origination‘paṭiccasamuppādakusalo a mendicantbhikkhū’ti is qualifiedalaṁvacanāyā”ti?
Ānanda“Idhānanda, a mendicantbhikkhu thusevaṁ understandspajānāti:
in this‘imasmiṁ existingsati thisidaṁ comes to behoti, due to the arising of thisimassuppādā thisidaṁ arisesuppajjati,
in thisimasmiṁ not existingasati thisidaṁ notna comes to behoti, of thisimassa due to the cessationnirodhā thisidaṁ ceasesnirujjhati, that isyadidaṁ—
ignorance is a requirement foravijjāpaccayā choicessaṅkhārā,
choices are a condition forsaṅkhārapaccayā consciousnessviññāṇaṁ,
consciousness is a requirement forviññāṇapaccayā name and formnāmarūpaṁ,
name and form are requirements fornāmarūpapaccayā the six sense fieldssaḷāyatanaṁ,
the six sense fields are requirements forsaḷāyatanapaccayā contactphasso,
contact is a requirement forphassapaccayā feelingvedanā,
feeling is a requirement forvedanāpaccayā cravingtaṇhā,
craving is a requirement fortaṇhāpaccayā graspingupādānaṁ,
grasping is a requirement forupādānapaccayā continued existencebhavo,
continued existence is a requirement forbhavapaccayā rebirthjāti,
rebirth is a requirement forjātipaccayā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā come to besambhavanti.
of thisEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa originsamudayo there ishoti.
of ignoranceAvijjāya indeedtveva fades away and ceases no residue left behindasesavirāganirodhā choices ceasesaṅkhāranirodho,
when choices ceasesaṅkhāranirodhā consciousness ceasesviññāṇanirodho,
when consciousness ceasesviññāṇanirodhā name and form ceasenāmarūpanirodho,
when name and form ceasenāmarūpanirodhā the six sense fields ceasesaḷāyatananirodho,
when the six sense fields ceasesaḷāyatananirodhā contact ceasesphassanirodho,
when contact ceasesphassanirodhā feeling ceasesvedanānirodho,
when feeling ceasesvedanānirodhā craving ceasestaṇhānirodho,
when craving ceasestaṇhānirodhā grasping ceasesupādānanirodho,
when grasping ceasesupādānanirodhā continued existence ceasesbhavanirodho,
when continued existence ceasesbhavanirodhā rebirth ceasesjātinirodho,
when rebirth ceasesjātinirodhā old age and deathjarāmaraṇaṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā ceasenirujjhanti.
of thisEvametassa entirekevalassa of the mass of sufferingdukkhakkhandhassa cessationnirodho there ishoti’.
to this extentEttāvatā indeedkho, Ānandaānanda, skilled in dependent origination‘paṭiccasamuppādakusalo a mendicantbhikkhū’ti is qualifiedalaṁvacanāyā”ti.

“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?” “It’s when a mendicant understands: ‘When this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: ignorance is a requirement for choices. Choices are a condition for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement 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 no residue left behind, 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 mendicant is qualified to be called ‘skilled in dependent origination’.”

to what extent“Kittāvatā thenpana, sirbhante, skilled in the possible and impossible‘ṭhānāṭhānakusalo a mendicantbhikkhū’ti to be calledalaṁvacanāyā”ti?
here, Ānanda“Idhānanda, a mendicantbhikkhu this is impossible‘aṭṭhānametaṁ no opportunityanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo anykañci conditionsaṅkhāraṁ as permanentniccato would take upupagaccheyya, that is notnetaṁ possibleṭhānaṁ is foundvijjatī’ti understandspajānāti;
but it is possible‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano anykañci conditionsaṅkhāraṁ as permanentniccato would take upupagaccheyya, this is possibleṭhānametaṁ is foundvijjatī’ti understandspajānāti;
this is impossible‘aṭṭhānametaṁ no opportunityanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo anykañci conditionsaṅkhāraṁ as pleasantsukhato would take upupagaccheyya, that is notnetaṁ possibleṭhānaṁ is foundvijjatī’ti understandspajānāti;
but it is possible‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano anykañci conditionsaṅkhāraṁ as pleasantsukhato would take upupagaccheyya, this is possibleṭhānametaṁ is foundvijjatī’ti understandspajānāti.
this is impossible‘Aṭṭhānametaṁ no opportunityanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo anykañci dhammadhammaṁ as selfattato would take upupagaccheyya, that is notnetaṁ possibleṭhānaṁ is foundvijjatī’ti understandspajānāti,
but it is possible‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano anykañci dhammadhammaṁ as selfattato would take upupagaccheyya, this is possibleṭhānametaṁ is foundvijjatī’ti understandspajānāti.

“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?” “It’s when a mendicant understands: ‘It’s impossible for an individual 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 an individual 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 an individual accomplished in view to take anything as self. But it’s possible for an ordinary person to take something as self.’

an impossibility is this‘Aṭṭhānametaṁ no occasionanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo mothermātaraṁ of lifejīvitā might deprivevoropeyya, not thisnetaṁ caseṭhānaṁ is foundvijjatī’ti understandspajānāti;
but a case‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano mothermātaraṁ of lifejīvitā might deprivevoropeyya, a case is thisṭhānametaṁ is foundvijjatī’ti understandspajānāti.
an impossibility is this‘Aṭṭhānametaṁ no occasionanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo fatherpitaraṁ of lifejīvitā might deprivevoropeyya …pe……pe…
a perfected onearahantaṁ of lifejīvitā might deprivevoropeyya, a case is thisṭhānametaṁ is foundvijjatī’ti understandspajānāti;
an impossibility is this‘aṭṭhānametaṁ no occasionanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo with malicious intentduṭṭhacitto of a Realized Onetathāgatassa bloodlohitaṁ might produceuppādeyya, not thisnetaṁ caseṭhānaṁ is foundvijjatī’ti understandspajānāti;
but a case‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano with malicious intentduṭṭhacitto of a Realized Onetathāgatassa bloodlohitaṁ might produceuppādeyya, a case is thisṭhānametaṁ is foundvijjatī’ti understandspajānāti.
an impossibility is this‘Aṭṭhānametaṁ no occasionanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo the Saṅghasaṅghaṁ might cause to splitbhindeyya, not thisnetaṁ caseṭhānaṁ is foundvijjatī’ti understandspajānāti;
but a case‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ an ordinary personputhujjano the Saṅghasaṅghaṁ might cause to splitbhindeyya, a case is thisṭhānametaṁ is foundvijjatī’ti understandspajānāti.
an impossibility is this‘Aṭṭhānametaṁ no occasionanavakāso thatyaṁ accomplished in viewdiṭṭhisampanno an individualpuggalo anotheraññaṁ teachersatthāraṁ might dedicate touddiseyya, not thisnetaṁ caseṭhānaṁ is foundvijjatī’ti understandspajānāti;

They understand: ‘It’s impossible for an individual 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 an individual 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 murder a perfected one.’ They understand: ‘It’s impossible for an individual 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 an individual 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 an individual accomplished in view to dedicate themselves to another teacher.

and (it is) possible‘ṭhānañca indeedkho thisetaṁ there isvijjati thatyaṁ an ordinary personputhujjano anotheraññaṁ teachersatthāraṁ might dedicate oneselfuddiseyya, it is possible (that) thisṭhānametaṁ there isvijjatī’ti understandspajānāti.

But it’s possible for an ordinary person to dedicate themselves to another teacher.’

it is impossible that this‘Aṭṭhānametaṁ not an occasionanavakāso thatyaṁ in oneekissā solar systemlokadhātuyā twodve perfected onesarahanto fully awakened Buddhassammāsambuddhā not beforeapubbaṁ not afteracarimaṁ would ariseuppajjeyyuṁ, this is notnetaṁ a possibilityṭhānaṁ is foundvijjatī’ti they understandpajānāti;
but it is possible that this‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ in oneekissā solar systemlokadhātuyā just oneeko perfected onearahaṁ fully awakened Buddhasammāsambuddho would ariseuppajjeyya, this possibilityṭhānametaṁ is foundvijjatī’ti they understandpajānāti.
it is impossible that this‘Aṭṭhānametaṁ not an occasionanavakāso thatyaṁ in oneekissā solar systemlokadhātuyā twodve wheel-turning monarchsrājāno wheel-turningcakkavattino not beforeapubbaṁ not afteracarimaṁ would ariseuppajjeyyuṁ, this is notnetaṁ a possibilityṭhānaṁ is foundvijjatī’ti they understandpajānāti;
but it is possible that this‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ in oneekissā solar systemlokadhātuyā just oneeko monarchrājā wheel-turningcakkavattī would ariseuppajjeyya, this possibilityṭhānametaṁ is foundvijjatī’ti they understandpajānāti.

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.’

an impossibility is this‘Aṭṭhānametaṁ an impossibilityanavakāso thatyaṁ a womanitthī a perfected onearahaṁ might beassa a fully awakened Buddha,sammāsambuddho, not thisnetaṁ groundṭhānaṁ is found’ thusvijjatī’ti understands;pajānāti;
but the ground‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ a manpuriso a perfected onearahaṁ might beassa a fully awakened Buddha,sammāsambuddho, this groundṭhānametaṁ is found’ thusvijjatī’ti understands.pajānāti.
an impossibility is this‘Aṭṭhānametaṁ an impossibilityanavakāso thatyaṁ a womanitthī a wheel-turning monarchrājā might beassa a wheel-turning monarch,cakkavattī, not thisnetaṁ groundṭhānaṁ is found’ thusvijjatī’ti understands;pajānāti;
but the ground‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ a manpuriso a wheel-turning monarchrājā might beassa a wheel-turning monarch,cakkavattī, this groundṭhānametaṁ is found’ thusvijjatī’ti understands.pajānāti.
an impossibility is this‘Aṭṭhānametaṁ an impossibilityanavakāso thatyaṁ a womanitthī the role of Sakkasakkattaṁ might performkareyya …… the role of Māramārattaṁ might performkareyya …… the role of Brahmābrahmattaṁ might perform,kareyya, not thisnetaṁ groundṭhānaṁ is found’ thusvijjatī’ti understands;pajānāti;
but the ground‘ṭhānañca indeedkho thisetaṁ is foundvijjati thatyaṁ a manpuriso the role of Sakkasakkattaṁ might performkareyya …… the role of Māramārattaṁ might performkareyya …… the role of Brahmābrahmattaṁ might perform,kareyya, this groundṭhānametaṁ is found’ thusvijjatī’ti understands.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 the Divinity. But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.’

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