268 (1)

“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as permanent; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as permanent; there is such a possibility.”

269 (2)

“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider any conditioned phenomenon as pleasurable; there is no such possibility. But it is possible that a worldling might consider some conditioned phenomenon as pleasurable; there is such a possibility.”

270 (3)

“It is impossible and inconceivable, bhikkhus, that a person accomplished in view could consider anything as a self; there is no such possibility. But it is possible that a worldling might consider something as a self; there is such a possibility.”

271 (4)–276 (9)

(271) “It is impossible and inconceivable, bhikkhus, that a person accomplished in view could deprive his mother of life ...

(272) that a person accomplished in view could deprive his father of life ...

(273) that a person accomplished in view could deprive an arahant of life ...

(274) that a person accomplished in view could, with a mind of hatred, shed the blood of the Tathāgatha ...

(275) that a person accomplished in view could create a schism in the Saṅgha ...

(276) that a person accomplished in view could acknowledge someone other [than the Buddha] as teacher; there is no such possibility. But it is possible that a worldling could acknowledge someone other [than the Buddha] as teacher; there is such a possibility.”

277 (10)

“It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas could arise contemporaneously in one world system; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system; there is such a possibility.”

278 (11)

“It is impossible and inconceivable, bhikkhus, that two wheelturning monarchs could arise contemporaneously in one world system; there is no such possibility. But it is possible that one wheel-turning monarch might arise in one world system; there is such a possibility.”

279 (12)–283 (16)

(279) “It is impossible and inconceivable, bhikkhus, that a woman could be an arahant who is a perfectly enlightened Buddha ...

(280) ... that a woman could be a wheel-turning monarch ...

(281) ... that a woman could occupy the position of Sakka ...

(282) ... that a woman could occupy the position of Māra ...

(283) ... that a woman could occupy the position of Brahmā; there is no such possibility. But it is possible that a man could occupy the position of Brahmā; there is such a possibility.”

284 (17)–286 (19)

(284) “It is impossible and inconceivable, bhikkhus, that a wished for, desired, agreeable result could be produced from bodily misconduct ...

(285) ... that a wished for, desired, agreeable result could be produced from verbal misconduct ...

(286) ... that a wished for, desired, agreeable result could be produced from mental misconduct; there is no such possibility. But it is possible that an unwished for, undesired, disagreeable result might be produced [from bodily misconduct ... from verbal misconduct ...] from mental misconduct; there is such a possibility.”

287 (20)–289 (22)

(287) “It is impossible and inconceivable, bhikkhus, that an unwished for, undesired, disagreeable result could be produced from bodily good conduct ...

(288) ... that an unwished for, undesired, disagreeable result could be produced from verbal good conduct ...

(289) ... that an unwished for, undesired, disagreeable result could be produced from mental good conduct; there is no such possibility. But it is possible that a wished for, desired, agreeable result could be produced [from bodily good conduct ... from verbal good conduct ...] from mental good conduct; there is such a possibility.”

290 (23)–292 (25)

(290) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world ...

(291) ... that a person engaging in verbal misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world ...

(292) ... that a person engaging in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is no such possibility. But it is possible that a person engaging [in bodily misconduct ... in verbal misconduct ...] in mental misconduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is such a possibility.”

293 (26)–295 (28)

(293) “It is impossible and inconceivable, bhikkhus, that a person engaging in bodily good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell ...

(294) ... that a person engaging in verbal good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell ...

(295) ... that a person engaging in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell; there is no such possibility. But it is possible that a person engaging [in bodily good conduct ... in verbal good conduct ...] in mental good conduct could on that account, for that reason, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world; there is such a possibility.”