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.