Controverted PointAmatārammaṇaṁ saṁyojananti? Theravādin:If you say that, are you prepared to admit that the Ambrosial is the object of consciousness accompanied by “Fetters”, “Ties”, “Floods”, “Bonds”, “Hindrances”, “Infections”, “Graspings”, “Corruptions”? Is it not rather an object accompanied by the very opposite?Āmantā. You affirm that, on account of the Ambrosial occupying the mind, lust, hate, ignorance may spring up. But are you prepared to admit that the Ambrosial itself conduces to occasions for lusting, to lusting after, wishing for, being inebriated, and captivated by, languishing for? That it conduces to occasions for hatred, anger, and resentment? That it conduces to occasions for delusion, for depriving of knowledge, for blinding vision, for suspending insight, for siding with trouble, for failing to winNibbāna? Is it not rather the opposite of all these? How then can you say that, on account of the Ambrosial occupying the mind, lust, hate, and ignorance spring up?All these things you may truly predicate as springing up because of the occupation of the mind with material qualities (rūpa). But material qualities are not the Ambrosial.Amataṁ saṁyojaniyaṁ ganthaniyaṁ oghaniyaṁ yoganiyaṁ nīvaraṇiyaṁ parāmaṭṭhaṁ upādāniyaṁ saṅkilesiyanti? You would not say that, whereas the Fetters spring up because of material qualities, the latter donotconduce to Fetters, Ties, Floods, and all such spiritual defects and dangers. How then can you affirm just the same of the Ambrosial: that, whereas the Fetters spring up because of it, it does not conduce to Fetters, and so forth? Or that, whereas lust, hate, and ignorance spring up because of the Ambrosial, nevertheless the Ambrosial is not an occasion for lusting and all the rest?Na hevaṁ vattabbe …pe… Pubbaseliya:But was it not said by the Exalted One:nanu amataṁ asaṁyojaniyaṁ aganthaniyaṁ …pe… asaṅkilesiyanti? Pubbaseliya:Āmantā. “He perceivesNibbānaas such, and having perceived it he imagines things aboutNibbāna, with respect toNibbāna,things asNibbāna, that “Nibbānais mine”, dallying with the idea”?Hañci amataṁ asaṁyojaniyaṁ …pe… asaṅkilesiyaṁ, no ca vata re vattabbe—“He perceivesNibbānaas such, and having perceived it he imagines things aboutNibbāna, with respect toNibbāna,things asNibbāna, that “Nibbānais mine”, dallying with the idea”?“amatārammaṇaṁ saṁyojanan”ti.

Therefore the Ambrosial is an object of thought not yet freed from bondage.Amataṁ ārabbha rāgo uppajjatīti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Amataṁ rāgaṭṭhāniyaṁ rajaniyaṁ kamaniyaṁ madaniyaṁ bandhaniyaṁ mucchaniyanti? Manfred WierichNa hevaṁ vattabbe …pe… Ven. Vimalananu amataṁ na rāgaṭṭhāniyaṁ na rajaniyaṁ na kamaniyaṁ na madaniyaṁ na bandhaniyaṁ na mucchaniyanti? 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.Hañci amataṁ na rāgaṭṭhāniyaṁ na rajaniyaṁ na kamaniyaṁ na madaniyaṁ na bandhaniyaṁ na mucchaniyaṁ, no ca vata re vattabbe—Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.“amataṁ ārabbha rāgo uppajjatī”ti.

Cross-references were linked.Amataṁ ārabbha doso uppajjatīti? 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 “:”.Āmantā. Letter-spacing with fixed spaces was replaced with bold font.Amataṁ dosaṭṭhāniyaṁ kopaṭṭhāniyaṁ paṭighaṭṭhāniyanti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe… 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/nanu amataṁ na dosaṭṭhāniyaṁ na kopaṭṭhāniyaṁ na paṭighaṭṭhāniyanti? 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.Āmantā. Hañci amataṁ na dosaṭṭhāniyaṁ na kopaṭṭhāniyaṁ na paṭighaṭṭhāniyaṁ, no ca vata re vattabbe—“amataṁ ārabbha doso uppajjatī”ti.

Amataṁ ārabbha moho uppajjatīti? Āmantā. Amataṁ mohaṭṭhāniyaṁ aññāṇakaraṇaṁ acakkhukaraṇaṁ paññānirodhiyaṁ vighātapakkhiyaṁ anibbānasaṁvattaniyanti? Na hevaṁ vattabbe …pe… nanu amataṁ na mohaṭṭhāniyaṁ na aññāṇakaraṇaṁ na acakkhukaraṇaṁ paññābuddhiyaṁ avighātapakkhiyaṁ nibbānasaṁvattaniyanti? Āmantā. Hañci amataṁ na mohaṭṭhāniyaṁ na aññāṇakaraṇaṁ …pe… nibbānasaṁvattaniyaṁ, no ca vata re vattabbe—“amataṁ ārabbha moho uppajjatī”ti.

Rūpaṁ ārabbha saṁyojanā uppajjanti, rūpaṁ saṁyojaniyaṁ ganthaniyaṁ …pe… saṅkilesiyanti? Āmantā. Amataṁ ārabbha saṁyojanā uppajjanti, amataṁ saṁyojaniyaṁ …pe… saṅkilesiyanti? Na hevaṁ vattabbe …pe….

Rūpaṁ ārabbha rāgo uppajjati, rūpaṁ rāgaṭṭhāniyaṁ rajaniyaṁ kamaniyaṁ madaniyaṁ bandhaniyaṁ mucchaniyanti? Āmantā. Amataṁ ārabbha rāgo uppajjati, amataṁ rāgaṭṭhāniyaṁ …pe… mucchaniyanti? Na hevaṁ vattabbe …pe….

Rūpaṁ ārabbha doso uppajjati, rūpaṁ dosaṭṭhāniyaṁ kopaṭṭhāniyaṁ paṭighaṭṭhāniyanti? Āmantā. Amataṁ ārabbha doso uppajjati, amataṁ dosaṭṭhāniyaṁ kopaṭṭhāniyaṁ paṭighaṭṭhāniyanti? Na hevaṁ vattabbe …pe….

Rūpaṁ ārabbha moho uppajjati, rūpaṁ mohaṭṭhāniyaṁ aññāṇakaraṇaṁ …pe… anibbānasaṁvattaniyanti? Āmantā. Amataṁ ārabbha moho uppajjati, amataṁ mohaṭṭhāniyaṁ aññāṇakaraṇaṁ …pe… anibbānasaṁvattaniyanti? Na hevaṁ vattabbe …pe….

Amataṁ ārabbha saṁyojanā uppajjanti, amataṁ asaṁyojaniyaṁ aganthaniyaṁ anoghaniyaṁ ayoganiyaṁ anīvaraṇiyaṁ aparāmaṭṭhaṁ anupādāniyaṁ asaṅkilesiyanti? Āmantā. Rūpaṁ ārabbha saṁyojanā uppajjanti, rūpaṁ asaṁyojaniyaṁ aganthaniyaṁ …pe… asaṅkilesiyanti? Na hevaṁ vattabbe …pe….

Amataṁ ārabbha rāgo uppajjati, amataṁ na rāgaṭṭhāniyaṁ na rajaniyaṁ na kamaniyaṁ na madaniyaṁ na bandhaniyaṁ na mucchaniyanti? Āmantā. Rūpaṁ ārabbha rāgo uppajjati, rūpaṁ na rāgaṭṭhāniyaṁ …pe… na mucchaniyanti? Na hevaṁ vattabbe …pe….

Amataṁ ārabbha doso uppajjati, amataṁ na dosaṭṭhāniyaṁ na kopaṭṭhāniyaṁ na paṭighaṭṭhāniyanti? Āmantā. Rūpaṁ ārabbha doso uppajjati, rūpaṁ na dosaṭṭhāniyaṁ na kopaṭṭhāniyaṁ na paṭighaṭṭhāniyanti? Na hevaṁ vattabbe …pe….

Amataṁ ārabbha moho uppajjati, amataṁ na mohaṭṭhāniyaṁ na aññāṇakaraṇaṁ …pe… nibbānasaṁvattaniyanti? Āmantā. Rūpaṁ ārabbha moho uppajjati, rūpaṁ na mohaṭṭhāniyaṁ na aññāṇakaraṇaṁ …pe… nibbānasaṁvattaniyanti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“amatārammaṇaṁ saṁyojanan”ti? Āmantā. Nanu vuttaṁ bhagavatā—“nibbānaṁ nibbānato sañjānāti, nibbānaṁ nibbānato sañjānitvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandatī”ti. Attheva suttantoti? Āmantā. Tena hi amatārammaṇaṁ saṁyojananti.

Amatārammaṇakathā niṭṭhitā.