Points of ControversyKathāvatthu
Points of ControversyMahāpaṇṇāsaka
16.4 Of Attending to All at OnceSoḷasamavagga

Controverted Point: That one can attend to everything simultaneously.Adhigayhamanasikārakathā

Controverted PointAdhigayha manasi karotīti? Theravādin:Do you imply that we know the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then do we know as consciousness the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then is the subject of consciousness its own object? You deny. But I ask you again—now you assent. Then do we experience mental reaction by the same mental reaction? Do we feel a feeling by that feeling? And so on for perception, volition, cognition, applied thought, sustained thought, zest, mindfulness, understanding? If you deny, you undo your previous affirmations … .Āmantā. When we attend to the past as past, do we then attend to the future as future? You deny. But I ask you again—now you assent. But this commits you to a collocation of two parallel mental processes … And this holds if I substitute “present” for “future”… And if you claim that we can, while attending to the past as past, attend also to the future as such, and to the present as such, we get a collocation of three parallel mental processes … And—we may ring the changes withthe same argument on other permutations of the time relations … .Tena cittena taṁ cittaṁ pajānātīti? we may ring the changes withNa hevaṁ vattabbe …pe… Pubbaseliya, Aparaseliya:But was it not said by the Exalted One:tena cittena taṁ cittaṁ pajānātīti? Pubbaseliya, Aparaseliya:Āmantā. “When he by wisdom doth discern and see:`Impermanent is everything in life'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity.When he by wisdom doth discern and see,That `Everything in life is bound to Ill'! …That `Everything in life is Void of Soul'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity”?Tena cittena taṁ cittaṁ “cittan”ti pajānātīti? “When he by wisdom doth discern and see:`Impermanent is everything in life'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity.When he by wisdom doth discern and see,That `Everything in life is bound to Ill'! …That `Everything in life is Void of Soul'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity”?Na hevaṁ vattabbe …pe… Hence we can attend to all at once.tena cittena taṁ cittaṁ “cittan”ti pajānātīti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Taṁ cittaṁ tassa cittassa ārammaṇanti? Manfred WierichNa hevaṁ vattabbe …pe….

Ven. VimalaTaṁ cittaṁ tassa cittassa ārammaṇanti? Josephine TobinĀmantā. 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.Tena phassena taṁ phassaṁ phusati, tāya vedanāya …pe… Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.tāya saññāya … Cross-references were linked.tāya cetanāya … 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 “:”.tena cittena … Letter-spacing with fixed spaces was replaced with bold font.tena vitakkena … The corrigenda were merged into the text. Some could not be resolved, though.tena vicārena … 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/tāya pītiyā … 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.tāya satiyā … tāya paññāya taṁ paññaṁ pajānātīti? Na hevaṁ vattabbe …pe….

Atītaṁ “atītan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karotīti? Na hevaṁ vattabbe …pe… atītaṁ “atītan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Atītaṁ “atītan”ti manasikaronto, paccuppannaṁ “paccuppannan”ti manasi karotīti? Na hevaṁ vattabbe …pe… atītaṁ “atītan”ti manasikaronto, paccuppannaṁ “paccuppannan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Atītaṁ “atītan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karoti, paccuppannaṁ “paccuppannan”ti manasi karotīti? Na hevaṁ vattabbe …pe… atītaṁ “atītan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karoti, paccuppannaṁ “paccuppannan”ti manasi karotīti? Āmantā. Tiṇṇaṁ phassānaṁ …pe… tiṇṇaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Anāgataṁ “anāgatan”ti manasikaronto, atītaṁ “atītan”ti manasi karotīti? Na hevaṁ vattabbe …pe… anāgataṁ “anāgatan”ti manasikaronto, atītaṁ “atītan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Anāgataṁ “anāgatan”ti manasikaronto, paccuppannaṁ “paccuppannan”ti manasi karotīti? Na hevaṁ vattabbe …pe… anāgataṁ “anāgatan”ti manasikaronto, paccuppannaṁ “paccuppannan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Anāgataṁ “anāgatan”ti manasikaronto, atītaṁ “atītan”ti manasi karoti, paccuppannaṁ “paccuppannan”ti manasi karotīti? Na hevaṁ vattabbe …pe… anāgataṁ “anāgatan”ti manasikaronto, atītaṁ “atītan”ti manasi karoti, paccuppannaṁ “paccuppannan”ti manasi karotīti? Āmantā. Tiṇṇaṁ phassānaṁ …pe… tiṇṇaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ “paccuppannan”ti manasikaronto, atītaṁ “atītan”ti manasi karotīti? Na hevaṁ vattabbe …pe… paccuppannaṁ “paccuppannan”ti manasikaronto, atītaṁ “atītan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ “paccuppannan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karotīti? Na hevaṁ vattabbe …pe… paccuppannaṁ “paccuppannan”ti manasikaronto, anāgataṁ “anāgatan”ti manasi karotīti? Āmantā. Dvinnaṁ phassānaṁ …pe… dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ “paccuppannan”ti manasikaronto, atītaṁ “atītan”ti manasi karoti, anāgataṁ “anāgatan”ti manasi karotīti? Na hevaṁ vattabbe …pe… paccuppannaṁ “paccuppannan”ti manasikaronto, atītaṁ “atītan”ti manasi karoti, anāgataṁ “anāgatan”ti manasi karotīti? Āmantā. Tiṇṇaṁ phassānaṁ …pe… tiṇṇaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“adhigayha manasi karotī”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sabbe saṅkhārā aniccāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe saṅkhārā dukkhāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe dhammā anattāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Attheva suttantoti? Āmantā. Tena hi adhigayha manasi karotīti.

Adhigayhamanasikārakathā niṭṭhitā.

English Translation

Pāli Text

Points of Controversy
Points of Controversy
16.4 Of Attending to All at Once

Controverted Point: That one can attend to everything simultaneously.

Controverted PointTheravādin:Do you imply that we know the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then do we know as consciousness the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then is the subject of consciousness its own object? You deny. But I ask you again—now you assent. Then do we experience mental reaction by the same mental reaction? Do we feel a feeling by that feeling? And so on for perception, volition, cognition, applied thought, sustained thought, zest, mindfulness, understanding? If you deny, you undo your previous affirmations … .When we attend to the past as past, do we then attend to the future as future? You deny. But I ask you again—now you assent. But this commits you to a collocation of two parallel mental processes … And this holds if I substitute “present” for “future”… And if you claim that we can, while attending to the past as past, attend also to the future as such, and to the present as such, we get a collocation of three parallel mental processes … And—we may ring the changes withthe same argument on other permutations of the time relations … .we may ring the changes withPubbaseliya, Aparaseliya:But was it not said by the Exalted One:Pubbaseliya, Aparaseliya:“When he by wisdom doth discern and see:`Impermanent is everything in life'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity.When he by wisdom doth discern and see,That `Everything in life is bound to Ill'! …That `Everything in life is Void of Soul'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity”?“When he by wisdom doth discern and see:`Impermanent is everything in life'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity.When he by wisdom doth discern and see,That `Everything in life is bound to Ill'! …That `Everything in life is Void of Soul'!Then he at all this suffering feels disgust.Lo! herein lies the way to purity”?Hence we can attend to all at once.Shwe Zan AungThis SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Manfred Wierich

Ven. VimalaJosephine TobinAbbreviations, 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.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.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/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.

Kathāvatthu
Mahāpaṇṇāsaka
Soḷasamavagga

Adhigayhamanasikārakathā

Adhigayha manasi karotīti? Āmantā. Tena cittena taṁ cittaṁ pajānātīti? Na hevaṁ vattabbe …pe… tena cittena taṁ cittaṁ pajānātīti? Āmantā. Tena cittena taṁ cittaṁ “cittan”ti pajānātīti? Na hevaṁ vattabbe …pe… tena cittena taṁ cittaṁ “cittan”ti pajānātīti? Āmantā. Taṁ cittaṁ tassa cittassa ārammaṇanti? Na hevaṁ vattabbe …pe….

Taṁ cittaṁ tassa cittassa ārammaṇanti? Āmantā. Tena phassena taṁ phassaṁ phusati, tāya vedanāya …pe… tāya saññāya … tāya cetanāya … tena cittena … tena vitakkena … tena vicārena … tāya pītiyā … tāya satiyā … tāya paññāya taṁ paññaṁ pajānātīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“adhigayha manasi karotī”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sabbe saṅkhārā aniccāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe saṅkhārā dukkhāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe dhammā anattāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Attheva suttantoti? Āmantā. Tena hi adhigayha manasi karotīti.

Adhigayhamanasikārakathā niṭṭhitā.

Points of ControversyKathāvatthu
Points of ControversyMahāpaṇṇāsaka
16.4 Of Attending to All at OnceSoḷasamavagga

Controverted Point: That one can attend to everything simultaneously.Adhigayhamanasikārakathā

Na vattabbaṁ—“adhigayha manasi karotī”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sabbe saṅkhārā aniccāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe saṅkhārā dukkhāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.
Sabbe dhammā anattāti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Attheva suttantoti? Āmantā. Tena hi adhigayha manasi karotīti.

Adhigayhamanasikārakathā niṭṭhitā.