Paṭhama vagga - First Chapter
1.268
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as permanent. Such a possibility does not exist. But it is possible that an ordinary person might consider some conditioned phenomenon as permanent. Such a possibility does exist.”
1.269
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as pleasurable. But it is possible that an ordinary person might consider some conditioned phenomenon as pleasurable. Such a possibility does exist.”
1.270
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could consider any conditioned phenomenon as personal. Such a possibility does not exist. But it is possible that an ordinary person might consider some conditioned phenomenon as personal. Such a possibility does exist.”
1.271
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho, bhikkhave, vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could deprive their mother of life. Such a possibility does not exist. But it is possible that an ordinary person might deprive their mother of life. Such a possibility does exist.”
1.272
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano pitaraṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could deprive their father of life. Such a possibility does not exist. But it is possible that an ordinary person might deprive their father of life. Such a possibility does exist.”
1.273
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo arahantaṁ jīvitā voropeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano arahantaṁ jīvitā voropeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could deprive an Arahant of life. Such a possibility does not exist. But it is possible that an ordinary person might deprive an arahant of life. Such a possibility does exist.”
1.274
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṁ uppādeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano tathāgatassa paduṭṭhacitto lohitaṁ uppādeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view, with a corrupted mind, could cause the Tathāgata to bleed. Such a possibility does not exist. But it is possible that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist.”
1.275
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano saṅghaṁ bhindeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view, could cause a schism in the Saṅgha. Such a possibility does not exist. But it is possible that an ordinary person might cause a schism in the Saṅgha. Such a possibility does exist.”
1.276
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a person accomplished in view could acknowledge someone other [than the Buddha] as their teacher. Such a possibility does not exist. But it is possible that an ordinary person might acknowledge someone other [than the Buddha] as their teacher. Such a possibility does exist.”
1.277
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā ekova arahaṁ sammāsambuddho uppajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that two arahants who are perfectly Awakened Ones could arise at the same time in one world system. Such a possibility does not exist. But it is possible that one arahant who is a perfectly Awakened One might arise in one world system. Such a possibility does exist.”
Dutiya vagga - Second Chapter
1.278
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṁ acarimaṁ uppajjeyyuṁ. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that two wheel-turning monarchs could arise at the same time in one world system. Such a possibility does not exist. But it is possible that one wheel-turning monarch might arise in one world system. Such a possibility does exist.”
1.279
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī arahaṁ assa sammāsambuddho. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho, etaṁ, bhikkhave, vijjati yaṁ puriso arahaṁ assa sammāsambuddho. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a woman could be an arahant, a perfectly Awakened One. Such a possibility does not exist. But it is possible that a man could be an arahant, a perfectly Awakened One. Such a possibility does exist.”
1.280
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī rājā assa cakkavattī. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso rājā assa cakkavattī. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable, that a woman could be a wheel-turning monarch. Such a possibility does not exist. But it is possible that a man could be a wheel-turning monarch. Such a possibility does exist.”
1.281
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī sakkattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso sakkattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable, that a woman could occupy the position of Sakka. Such a possibility does not exist. But it is possible that a man could occupy the position of Sakka. Such a possibility does exist.”
1.282
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī mārattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso mārattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable, that a woman could occupy the position of Māra. Such a possibility does not exist. But it is possible that a man could occupy the position of Māra. Such a possibility does exist.”
1.283
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī brahmattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso brahmattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable, that a woman could occupy the position of Brahmā. Such a possibility does not exist. But it is possible that a man could occupy the position of Brahmā. Such a possibility does exist.”
1.284
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a wished for, desirable, or agreeable result could be produced from bodily misconduct. Such a possibility does not exist. But it is possible that an unwished for, undesirable, or disagreeable result could be produced from bodily misconduct. Such a possibility does exist.”
1.285
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ vacīduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a wished for, desirable, or agreeable result could be produced from verbal misconduct. Such a possibility does not exist. But it is possible that an unwished for, undesirable, or disagreeable result could be produced from verbal misconduct. Such a possibility does exist.”
1.286
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that a wished for, desirable, or agreeable result could be produced from mental misconduct. Such a possibility does not exist. But it is possible that an unwished for, undesirable, or disagreeable result could be produced from mental misconduct. Such a possibility does exist.”
Tatiya vagga - Third Chapter
1.287
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from good bodily conduct. Such a possibility does not exist. But it is possible that a wished for, desirable, or agreeable result could be produced from good bodily conduct. Such a possibility does exist.”
1.288
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ vacīsucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from good verbal conduct. Such a possibility does not exist. But it is possible that a wished for, desirable, or agreeable result could be produced from good verbal conduct. Such a possibility does exist.”
1.289
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from good mental conduct. Such a possibility does not exist. But it is possible that a wished for, desirable, or agreeable result could be produced from good mental conduct. Such a possibility does exist.”
1.290
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a heavenly world. Such a possibility does not exist. But it is possible that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does exist.”
1.291
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ vacīduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in verbal misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a heavenly world. Such a possibility does not exist. But it is possible that one who engages in verbal misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does exist.”
1.292
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in mental misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a heavenly world. Such a possibility does not exist. But it is possible that one who engages in mental misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does exist.”
1.293
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in good bodily conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does not exist. But it is possible that one who engages in good bodily conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in the heavenly world. Such a possibility does exist.”
1.294
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ vacīsucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ vacīsucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in good verbal conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does not exist. But it is possible that one who engages in good verbal conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in the heavenly world. Such a possibility does exist.”
1.295
“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Netaṁ ṭhānaṁ vijjati. Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Ṭhānametaṁ vijjatī”ti.
“It is impossible, it is inconceivable that one who engages in good mental conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in hell. Such a possibility does not exist. But it is possible that one who engages in good mental conduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in the heavenly world. Such a possibility does exist.”