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an Arahant, a Fully Self-Awakened One— this is a possibility,’ he understands. ‘It is an impossibility, there is no opportunity, that a woman would be a Wheel-turning Monarch,’ he understands. ‘But that a man would be a Wheel-turning Monarch— this is a possibility,’ he understands. ‘It is an impossibility, there is no opportunity, that a woman would become Sakka… would become Māra… would become Brahmā…’ should become a small amount, this is not a possibility, he understands. But this is a possibility, that a person might become a Sakka... might become a Māra... might become a Brahmā, this is a possibility, he understands. 131. "This is an impossibility, no occasion, that for bodily misconduct, a desirable, pleasing, agreeable result should arise, this is not a possibility," he understands. "But this is a possibility, that for bodily misconduct, an undesirable, unpleasing, disagreeable result should arise, this is a possibility," he understands. "This is an impossibility, no occasion, that for verbal misconduct... ...that for mental misconduct, a desirable, pleasing, agreeable result should arise, this is not a possibility," he understands. "But this is a possibility, that for verbal misconduct... ...that for mental misconduct, an undesirable, unpleasing, disagreeable result should arise, this is a possibility," he understands. "This is an impossibility, no occasion, that for bodily good conduct, an undesirable, unpleasing, disagreeable result should arise, this is not a possibility," he understands. "But this is a possibility, that for bodily good conduct, a desirable, pleasing, agreeable result should arise, this is a possibility," he understands. "This is an impossibility, no occasion, that for verbal good conduct... ...that for mental good conduct, an undesirable, unpleasing, disagreeable result should arise, this is not a possibility," he understands. "But this is a possibility, that for verbal good conduct... ...that for mental good conduct, a desirable, pleasing, agreeable result should arise, this is a possibility," he understands. "This is an impossibility, no occasion, that one endowed with bodily misconduct, because of that, conditioned by that, with the breaking up of the body, after death, should reappear in a good destination, a heavenly world, this is not a possibility," he understands. "But this is a possibility, that one endowed with bodily misconduct, because of that, conditioned by that, with the breaking up of the body, after death, should reappear in a state of loss, a bad destination, a lower world, hell, this is a possibility," he understands. "This is an impossibility 'It is impossible, there is no opportunity, that one endowed with misconduct in speech, ...one endowed with misconduct in mind, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a good destination, a heavenly world. This is not possible,' he understands. 'But this is possible, that one endowed with misconduct in speech, ...one endowed with misconduct in mind, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a lower realm, a bad destination, a state of woe, hell. This is possible,' he understands. 'It is impossible, there is no opportunity, that one endowed with good conduct in body, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a lower realm, a bad destination, a state of woe, hell. This is not possible,' he understands. 'But this is possible, that one endowed with good conduct in body, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a good destination, a heavenly world. This is possible,' he understands. 'It is impossible, there is no opportunity, that one endowed with good conduct in speech, ...one endowed with good conduct in mind, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a lower realm, a bad destination, a state of woe, hell. This is not possible,' he understands. 'But this is possible, that one endowed with good conduct in speech, ...one endowed with good conduct in mind, from that cause, from that condition, with the breaking up of the body, after death, would be reborn in a good destination, a heavenly world. This is possible,' he understands. To this extent, Ananda, 'a monk skilled in possibilities and impossibilities' is enough to be called. When this was said, Venerable Ananda said to the Blessed One: "Wonderful, sir! Amazing, sir! What is the name of this discourse, sir?" "Therefore, Ananda, remember this discourse as 'Many Elements,' remember it as 'Fourfold Turning,' remember it as 'Mirror of the Dhamma,' remember it as 'Drum of the Deathless,' remember it as 'Unsurpassed Victory in Battle.'" This the Blessed One said. Venerable Ananda was delighted with the Blessed One's words. The Discourse on Many Elements, the fifth, is concluded. 6. The Discourse on Isigili 133. Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha, on Isigili mountain. There, indeed, the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied to the Blessed One. The Blessed One spoke thus: "Do you see, bhikkhus, that Vebhāra mountain?" "Yes, venerable sir." "Indeed, bhikkhus, that Vebhāra mountain had a different name, a different designation." "Do you see, bhikkhus, that Paṇḍava mountain?" "Yes, venerable sir." "Indeed, bhikkhus, that Paṇḍava mountain had a different name, a different designation." "Do you see, bhikkhus, that Vepulla mountain?" "Yes, venerable sir." "Indeed, bhikkhus, that Vepulla mountain had a different name, a different designation." "Do you see, bhikkhus, that Gijjhakūṭa mountain?" "Yes, venerable sir." "Indeed, bhikkhus, that Gijjhakūṭa mountain had a different name, a different designation." "Do you see, bhikkhus, this Isigili mountain?" "Yes, venerable sir." "But indeed, bhikkhus, this Isigili mountain had this very name, this very designation." "Formerly, bhikkhus, five hundred Paccekabuddhas dwelt for a long time on this Isigili mountain. They were seen entering this mountain, but once entered, they were not seen. Seeing this, people said thus: 'This mountain swallows these sages!' Thus arose the name 'Isigili, Isigili'. I will declare, bhikkhus, the names of the Paccekabuddhas; I will recount, bhikkhus, the names of the Paccekabuddhas; I will teach, bhikkhus, the names of the Paccekabuddhas..." names. Listen to that, pay good attention; I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: 134. "Ariṭṭha, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Upariṭṭha, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Tagarasikhī, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Yasassī, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Sudassana, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Piyadassī, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Gandhāra, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Piṇḍola, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Upāsabha, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Nīta, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Tatha, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Sutavā, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain; Bhāvitatta, O bhikkhus, a Paccekabuddha, was a long-time resident on this Isigili mountain. 135. Those pure beings, without trouble, without longing, who attained enlightenment by themselves; Of those supreme men, free from the dart, listen as I recount their names. Ariṭṭha, Upariṭṭha, Tagarasikhī, Yasassī, Sudassana, and Piyadassī, The Perfectly Enlightened One; Gandhara, Piṇḍola, and Upāsabha, Nīta, Tatha, Sutavā, Bhāvitatta. "Sumbha, Subha, Matula, and Aṭṭhama, Then Assumegha, Anīgha, Sudāṭha; Paccekabuddhas, whose craving for existence is destroyed, Hiṅgu and Hiṅga, of great power. "Two Jālin munis, and Aṭṭhaka, Then Kosalla, the Buddha, and then Subāhu; Upanemisa, Nemisa, of peaceful mind, Sacca, Tatha, Viraja, and Paṇḍita. "Kāḷa and Upakāḷa, Vijita, and Jita, Aṅga and Paṅga, and Guttijita; Passi abandoned the root of suffering, attachment, Aparājita conquered the power of Māra. "Satthā, Pavattā, Sarabhaṅga, Lomahaṃsa, Uccaṅgamāya, Asita, without defilements; Manomaya, Mānacchida, and Bandhumā, Tadādhimutta, Vimala, and Ketumā. "Ketumbharāga, Mātaṅga, Ariya, Then Accuta, Accutagāmabyāmaka; Sumaṅgala, Dabbila, Supatiṭṭhita, Asayha, Khemābhirata, and Sorata. "Durannaya, Saṅgha, and also Ujjaya, Another muni, Sayha, of immeasurable stride; Ānanda, Nanda, Upananda, twelve, Bhāradvāja, bearing the final body. "Bodhi, Mahānāma, and also Uttara, Kesī, Sikhī, Sundara, Dvārabhāja; Tissa and Upatissa, cutters of the bonds of existence, Upasikhi, Taṇhacchida, and Sikhari. "There was a Buddha, Maṅgala, free from passion, Usabhacchida, the net-like root of suffering; The peaceful state attained by Upapanīta, Uposatha, Sundara, of true name. "Jeta, Jayanta, Paduma, and Uppala, Padumuttara, Rakkhita, and Pabbata; Mānatthaddha, Sobhita, free from passion, Kaṇha, the Buddha, of well-liberated mind. "These and other powerful ones, Paccekabuddhas, whose craving for existence is destroyed; Those who have gone beyond all attachments, great sages, Fully extinguished, venerate the immeasurable ones." That is the sixth. 7. The Greater Discourse on the Forty 136. Thus have I heard – At one time the Blessed One was dwelling at Sāvatthī,