[839] Therein, what is the Tathāgata's knowledge (ñāṇa), as it really is (yathābhūtaṃ), of the possible (ṭhāna) as the possible and of the impossible (aṭṭhāna) as the impossible?
Here the Tathāgata understands: "This is impossible, there is no occasion, that a person accomplished in view (diṭṭhisampanna) should take any formation (saṅkhāra) as permanent — such a possibility does not exist." And he understands: "But this is indeed possible, that an ordinary person (puthujjana) should take some formation as permanent — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a person accomplished in view should take any formation as pleasant — such a possibility does not exist." And he understands: "But this is indeed possible, that an ordinary person should take some formation as pleasant — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a person accomplished in view should take any phenomenon (dhamma) as self — such a possibility does not exist." And he understands: "But this is indeed possible, that an ordinary person should take some phenomenon as self — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a person accomplished in view should deprive his mother of life — such a possibility does not exist." And he understands: "But this is indeed possible, that an ordinary person should deprive his mother of life — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a person accomplished in view should deprive his father of life … should deprive an arahant of life … should, with a mind of hatred, shed the Tathāgata's blood … should cause a schism in the Saṅgha … should acknowledge another teacher … should produce an eighth existence (bhava) — such a possibility does not exist." And he understands: "But this is indeed possible, that an ordinary person should produce an eighth existence — such a possibility exists."
He understands: "This is impossible, there is no occasion, that two Arahants, Fully Self-Enlightened Ones (arahaṃ sammāsambuddho), should arise in one world-system (lokadhātu) neither before nor after one another — such a possibility does not exist." And he understands: "But this is indeed possible, that one Arahant, a Fully Self-Enlightened One, should arise in one world-system — such a possibility exists."
He understands: "This is impossible, there is no occasion, that two wheel-turning kings (cakkavatti) should arise in one world-system neither before nor after one another — such a possibility does not exist." And he understands: "But this is indeed possible, that one wheel-turning king should arise in one world-system — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a woman should be an Arahant, a Fully Self-Enlightened One — such a possibility does not exist." And he understands: "But this is indeed possible, that a man should be an Arahant, a Fully Self-Enlightened One — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a woman should be a wheel-turning king — such a possibility does not exist." And he understands: "But this is indeed possible, that a man should be a wheel-turning king — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a woman should occupy the position of Sakka, occupy the position of Māra, occupy the position of Brahmā — such a possibility does not exist." And he understands: "But this is indeed possible, that a man should occupy the position of Sakka, occupy the position of Māra, occupy the position of Brahmā — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a desirable, agreeable, pleasing result (vipāka) of bodily misconduct (kāya-duccarita) should arise — such a possibility does not exist." And he understands: "But this is indeed possible, that an undesirable, disagreeable, displeasing result of bodily misconduct should arise — such a possibility exists."
He understands: "This is impossible, there is no occasion, that a desirable, agreeable, pleasing result of verbal misconduct (vacī-duccarita), or of mental misconduct (mano-duccarita), should arise — such a possibility does not exist." And he understands: "But this is indeed possible, that an undesirable, disagreeable, displeasing result of verbal misconduct, or of mental misconduct, should arise — such a possibility exists."
He understands: "This is impossible, there is no occasion, that an undesirable, disagreeable, displeasing result of bodily good conduct (kāya-sucarita) should arise — such a possibility does not exist." And he understands: "But this is indeed possible, that a desirable, agreeable, pleasing result of bodily good conduct should arise — such a possibility exists."
He understands: "This is impossible, there is no occasion, that an undesirable, disagreeable, displeasing result of verbal good conduct (vacī-sucarita), or of mental good conduct (mano-sucarita), should arise — such a possibility does not exist." And he understands: "But this is indeed possible, that a desirable, agreeable, pleasing result of verbal good conduct, or of mental good conduct, should arise — such a possibility exists."
He understands: "This is impossible, there is no occasion, that one possessed of bodily misconduct should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a good destination, in a heavenly world — such a possibility does not exist." And he understands: "But this is indeed possible, that one possessed of bodily misconduct should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a state of loss (apāya), a bad destination, a place of ruin, hell (niraya) — such a possibility exists."
He understands: "This is impossible, there is no occasion, that one possessed of verbal misconduct, or one possessed of mental misconduct, should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a good destination, in a heavenly world — such a possibility does not exist." And he understands: "But this is indeed possible, that one possessed of verbal misconduct, or one possessed of mental misconduct, should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a state of loss, a bad destination, a place of ruin, hell — such a possibility exists."
He understands: "This is impossible, there is no occasion, that one possessed of bodily good conduct should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a state of loss, a bad destination, a place of ruin, hell — such a possibility does not exist." And he understands: "But this is indeed possible, that one possessed of bodily good conduct should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a good destination, in a heavenly world — such a possibility exists."
He understands: "This is impossible, there is no occasion, that one possessed of verbal good conduct, or one possessed of mental good conduct, should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a state of loss, a bad destination, a place of ruin, hell — such a possibility does not exist." And he understands: "But this is indeed possible, that one possessed of verbal good conduct, or one possessed of mental good conduct, should, with that as source, with that as condition, on the breakup of the body, after death, be reborn in a good destination, in a heavenly world — such a possibility exists."
"Whatever phenomena (dhammā) are causes, are conditions, for the arising of whatever phenomena — each such is the possible; whatever phenomena are not causes, not conditions, for the arising of whatever phenomena — each such is the impossible": that which therein is wisdom (paññā), understanding, … non-delusion (amoha), investigation of dhammas (dhammavicaya), right view (sammādiṭṭhi) — this is the Tathāgata's knowledge, as it really is, of the possible as the possible and of the impossible as the impossible.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.