The Book of Ones
Suttas 258-295
258
At the top, Beggars,
of those of my female lay followers
who first took refuge
is Sujata Senanidhita.
259
At the top, Beggars,
of those of my female lay followers
who is a giver
is Visakha, Migara’s Mother.
260
At the top, Beggars,
of those of my female lay followers
who has heard much
is Khujjuttara.
261
At the top, Beggars,
of those of my female lay followers
who lives in friendly vibrations
is Samavati.
262
At the top, Beggars,
of those of my female lay followers
who has mastered the Burnings
is Uttara Nandamata.
263
At the top, Beggars,
of those of my female lay followers
who gives plentiful food
is Suppavasa Koliyadhita.
264
At the top, Beggars,
of those of my female lay followers
who looks after the sick
is Suppiya the Upasika.
265
At the top, Beggars,
of those of my female lay followers
who is of uninterrupted faith
is Katiyani.
266
At the top, Beggars,
of those of my female lay followers
who uses the intimate mode
is Nakulamata the Gahapatani.
267
At the top, Beggars,
of those of my female lay followers
who realized faith as a consequence
of overhearing the word being passed along
is Kali upasika Kurara-gharika.
268
It is impossible, Beggars,
it cannot come to be
that a man of view should hold
that some confounded thing is stable
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for it to be seen
that the common man
holds some confounded thing as stable;
in the common man
this is both possible and to be seen.
269
It is impossible, Beggars,
it cannot come to be
that a man of view should hold
that some confounded thing
is the attainment of bliss;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for it to be seen
that the common man
holds some confounded thing
as the attainment of bliss;
in the common man
this is both possible and to be seen.
270
It is impossible, Beggars,
it cannot come to be
that a man of view should hold
that some phenomena is the true self;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for it to be seen
that the common man
holds some phenomena
as the true self;
in the common man
this is both possible and to be seen.
271
It is impossible, Beggars,
it cannot come to be
that a man of view
should deprive his mother of life;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man
to deprive his mother of life;
in the common man
this is both possible and to be seen.
272
It is impossible, Beggars,
it cannot come to be
that a man of view
should deprive his father of life;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man
to deprive his father of life;
in the common man
this is both possible and to be seen.
273
It is impossible, Beggars,
it cannot come to be
that a man of view
should deprive an Aristocrat of life;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man to deprive an Aristocrat of life;
in the common man
this is both possible and to be seen.
274
It is impossible, Beggars,
it cannot come to be
that a man of view should,
with anger in his heart,
draw the blood of the Got-the-Get'n;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man,
with anger in his heart,
to draw the blood of the Got-the-Get'n;
in the common man
this is both possible and to be seen.
275
It is impossible, Beggars,
it cannot come to be
that a man of view
should rend the Order;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man
to rend the Order;
in the common man
this is both possible and to be seen.
276
It is impossible, Beggars,
it cannot come to be
that a man of view
should take another teacher;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for the common man
to take another teacher;
in the common man
this is both possible and to be seen.
277
It is impossible, Beggars,
it cannot come to be
that in one single world system,
there should simultaneously arise
two Aristocrats, Consummately Self-Awakened Ones;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a single Aristocrat, Consummately Self-Awakened One to arise;
this is both possible
and to be seen.
278
It is impossible, Beggars,
it cannot come to be
that in one single world system,
there should simultaneously arise
two Wheeling-Turning-Kings;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a single Wheel-Turning King to arise;
this is both possible
and to be seen.
279
It is impossible, Beggars,
it cannot come to be
that a woman
is an Aristocrat, Consummately Self-Awakened One;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a man
to become an Aristocrat, Consummately Self-Awakened One;
this is both possible
and to be seen.
280
It is impossible, Beggars,
it cannot come to be
that a woman
is made a Wheel-Turning King;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a man to be made a Wheel-Turning King;
this is both possible
and to be seen.
281
It is impossible, Beggars,
it cannot come to be
that a woman
is made Sakka, King of the Gods,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a man
to be made Sakka, King of the Gods,
this is both possible
and to be seen.
282
It is impossible, Beggars,
it cannot come to be
that a woman
is made Mara, the Evil One,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a man
to be made Mara, the Evil One,
this is both possible
and to be seen.
283
It is impossible, Beggars,
it cannot come to be
that a woman
is made Brahma,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for a man
to be made Brahma,
this is both possible
and to be seen.
284
It is impossible, Beggars,
it cannot come to be
that bodily bad conduct,
should ripen to a welcome, pleasurable, pleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for bodily bad conduct
to ripen to an unwelcome, unpleasurable, unpleasing outcome;
this is both possible
and to be seen.
285
It is impossible, Beggars,
it cannot come to be
that bad conduct in word-thought-and-speech,
should ripen to a welcome, pleasurable, pleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for bad conduct in word-thought-and-speech
to ripen to an unwelcome, unpleasurable, unpleasing outcome;
this is both possible
and to be seen.
286
It is impossible, Beggars,
it cannot come to be
that mental bad conduct,
should ripen to a welcome, pleasurable, pleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for mental bad conduct
to ripen to an unwelcome, unpleasurable, unpleasing outcome;
this is both possible
and to be seen.
287
It is impossible, Beggars,
it cannot come to be
that bodily good conduct
should ripen to an unwelcome, unpleasurable, unpleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for bodily good conduct
to ripen to a welcome, pleasurable, pleasing outcome;
this is both possible
and to be seen.
288
It is impossible, Beggars,
it cannot come to be
that good conduct in word-thought-and-speech
should ripen to an unwelcome, unpleasurable, unpleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for good conduct in word-thought-and-speech
to ripen to an welcome, pleasurable, pleasing outcome;
this is both possible
and to be seen.
289
It is impossible, Beggars,
it cannot come to be
that mental good conduct,
should ripen to an unwelcome, unpleasurable, unpleasing outcome;
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
for mental good conduct
to ripen to an welcome, pleasurable, pleasing outcome;
this is both possible
and to be seen.
290
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to bodily bad conduct
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
that one’s downbound burning devotion
to bodily bad conduct
should, at the breakup of the elements at death,
be the cause of rebirth in an unpleasant location,
this is both possible
and to be seen.
291
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to bad conduct in word-thought-and-speech
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
that one’s downbound burning devotion
to bad conduct in word-thought-and-speech
should, at the breakup of the elements at death,
be the cause of rebirth in an unpleasant location,
this is both possible
and to be seen.
292
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to mental bad conduct
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
that one’s downbound burning devotion
to mental bad conduct
should, at the breakup of the elements at death,
be the cause of rebirth in an unpleasant location,
this is both possible
and to be seen.
293
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to bodily good conduct
should, at the breakup of the elements at death,
be the cause of rebirth down the drain,
in the way of woe, the second fall,
or where the sun don’t shine,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
that one’s downbound burning devotion
to bodily good conduct
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
this is both possible
and to be seen.
294
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to good conduct in word-thought-and-speech
should, at the breakup of the elements at death,
be the cause of rebirth down the drain,
in the way of woe, the second fall,
or where the sun don't shine,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
that one’s downbound burning devotion
to good conduct in word-thought-and-speech
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
this is both possible
and to be seen.
295
It is impossible, Beggars,
it cannot come to be
that one’s downbound burning devotion
to mental good conduct
should, at the breakup of the elements at death,
be the cause of rebirth down the drain,
in the way of woe, the second fall,
or where the sun don't shine,
such a thing is not possible
and is not to be seen.
It is possible, however, Beggars,
thea one’s downbound burning devotion
to mental good conduct
should, at the breakup of the elements at death,
be the cause of rebirth in a pleasant location,
this is both possible
and to be seen.
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