Controverted PointAtthi puthujjanassa accantaniyāmatāti? Theravādin:Do you mean that he has that assurance even if he commit the worst crimes—matricide, parricide, Arahanticide, wounding a Buddha, breaking up the Order? “Nay”, you say.Āmantā. Again, could an average man holding that assurance feel doubt about it? “Yes”, you say. Then he cannot feel assured.Mātughātako accantaniyato, pitughātako …pe… Surely you agree that, if he feel assured, he cannot feel doubt. Now has he put away doubt? “No”, you say. But think! You now assent. Then has he put away doubt by the First Path? or the Second, Third, or Fourth Path? How, then?arahantaghātako …pe… Uttarāpathaka:By a bad path.ruhiruppādako …pe… Uttarāpathaka:saṅghabhedako accantaniyatoti? Theravādin:Do you tell me thata bad path leads aright, goes to the destructionof lust, hate, etc., goes to enlightenment, is immune from intoxicants, is undefiled? Is it not the opposite of all this? … .Na hevaṁ vattabbe …pe….

Do you tell me thatAtthi puthujjanassa accantaniyāmatāti? of lust, hate, etc.Āmantā. Could the Annihilationist view be adopted by a person assured and convinced of the truth of the Eternalistview? “Yes”, you say. Surely then the assurance of the average man in his Annihilationist convictions is no “infinite assurance”.Accantaniyatassa puggalassa vicikicchā uppajjeyyāti? If you now deny in reply to my question, I ask again, has he put awaythe Annihilationist view? If so, by which of the Four Paths? You reply, as before, “By a bad path”. That is to say, by a bad path he puts away a bad view … .Āmantā. the Annihilationist viewHañci accantaniyatassa puggalassa vicikicchā uppajjeyya, no ca vata re vattabbe—A similar argument may be put forward for an Annhilationist who adopts the Eternalist view.“atthi puthujjanassa accantaniyāmatā”ti.

Uttarāpathaka:If I am wrong, was it not said by the Exalted One:Accantaniyatassa puggalassa vicikicchā nuppajjeyyāti? Uttarāpathaka:Āmantā. “Take the case,bhikkhus, of a person whose mental states are entirely black-hearted and immoral—he it is who, once immersed, is so once for all”?Pahīnāti? Surely then any average man can attain infinite assurance.Na hevaṁ vattabbe …pe… Theravādin:Is that which you have quoted your reason for maintaining your proposition? You admit it is. Now the Exalted One said further:pahīnāti? “Take the case,bhikkhus, of a person who, having come to the surface, is immersed.”Āmantā. Now is thissupposed to behappening all the time? Of course not …But again he said:Sotāpattimaggenāti? supposed to beNa hevaṁ vattabbe …pe… “Take the case,bhikkhus, of a person who, having emerged, soremains; of one who, having emerged, discerns, glances around; of one who, having emerged, swims across; of one who, having emerged, wins a footing on the shore.”sakadāgāmimaggena …pe… remainsanāgāmimaggena …pe… Now is each of these persons doing so all the time?arahattamaggenāti? And does any of these cases furnish you with a reason for saying that any average person can have final assurancein his convictions?Na hevaṁ vattabbe …pe….

in his convictionsKatamena maggenāti? Shwe Zan AungAkusalena maggenāti. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Akusalo maggo niyyāniko khayagāmī bodhagāmī anāsavo …pe… asaṅkilesikoti? Manfred WierichNa hevaṁ vattabbe …pe… Ven. Vimalananu akusalo maggo aniyyāniko …pe… Josephine Tobinsaṅkilesikoti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Āmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Hañci akusalo maggo aniyyāniko …pe… Cross-references were linked.saṅkilesiko, no ca vata re vattabbe—Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.“accantaniyatassa puggalassa vicikicchā akusalena maggena pahīnā”ti.

Letter-spacing with fixed spaces was replaced with bold font.Sassatadiṭṭhiyā niyatassa puggalassa ucchedadiṭṭhi uppajjeyyāti? The corrigenda were merged into the text. Some could not be resolved, though.Āmantā. This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Hañci sassatadiṭṭhiyā niyatassa puggalassa ucchedadiṭṭhi uppajjeyya, no ca vata re vattabbe—All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.“atthi puthujjanassa accantaniyāmatā”ti.

Sassatadiṭṭhiyā niyatassa puggalassa ucchedadiṭṭhi nuppajjeyyāti? Āmantā. Pahīnāti? Na hevaṁ vattabbe …pe… pahīnāti? Āmantā. Sotāpattimaggenāti? Na hevaṁ vattabbe …pe… sakadāgāmimaggena …pe… anāgāmimaggena …pe… arahattamaggenāti? Na hevaṁ vattabbe …pe….

Katamena maggenāti? Akusalena maggena. Akusalo maggo …pe… no ca vata re vattabbe—“sassatadiṭṭhiyā niyatassa puggalassa ucchedadiṭṭhi akusalena maggena pahīnā”ti.

Ucchedadiṭṭhiyā niyatassa puggalassa sassatadiṭṭhi uppajjeyyāti? Āmantā. Hañci ucchedadiṭṭhiyā niyatassa puggalassa sassatadiṭṭhi uppajjeyya, no ca vata re vattabbe—“atthi puthujjanassa accantaniyāmatā”ti.

Ucchedadiṭṭhiyā niyatassa puggalassa sassatadiṭṭhi nuppajjeyyāti? Āmantā. Pahīnāti? Na hevaṁ vattabbe …pe… pahīnāti? Āmantā. Sotāpattimaggenāti? Na hevaṁ vattabbe …pe… sakadāgāmimaggena …pe… anāgāmimaggena …pe… arahattamaggenāti? Na hevaṁ vattabbe …pe….

Katamena maggenāti? Akusalena maggenāti. Akusalo maggo …pe… no ca vata re vattabbe—“ucchedadiṭṭhiyā niyatassa puggalassa sassatadiṭṭhi akusalena maggena pahīnā”ti.

Na vattabbaṁ—“atthi puthujjanassa accantaniyāmatā”ti? Āmantā. Nanu vuttaṁ bhagavatā—“idha, bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi, so sakiṁ nimuggo nimuggova hotī”ti. Attheva suttantoti? Āmantā. Tena hi atthi puthujjanassa accantaniyāmatāti.

Vuttaṁ bhagavatā—“idha, bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi, so sakiṁ nimuggo nimuggova hotī”ti katvā tena ca kāraṇena atthi puthujjanassa accantaniyāmatāti? Āmantā. Vuttaṁ bhagavatā—“idha, bhikkhave, ekacco puggalo ummujjitvā nimujjatī”ti. Attheva suttantoti? Āmantā. Sabbakālaṁ ummujjitvā nimujjatīti? Na hevaṁ vattabbe …pe….

Vuttaṁ bhagavatā—“idha, bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi, so sakiṁ nimuggo nimuggova hotī”ti—katvā tena ca kāraṇena atthi puthujjanassa accantaniyāmatāti? Āmantā. Vuttaṁ bhagavatā—“idha, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti, ummujjitvā vipassati viloketi, ummujjitvā patarati, ummujjitvā patigādhappatto hotī”ti. Attheva suttantoti? Āmantā. Sabbakālaṁ ummujjitvā patigādhappatto hotīti? Na hevaṁ vattabbe …pe….

Accantaniyāmakathā niṭṭhitā.