Controverted PointAnupubbābhisamayoti? Theravādin:If you affirm that there is a definite graduation in penetration, you must also affirm that the first Path (Stream-Winning) is gradually developed. If you refuse, your first proposition falls. If you consent, you must also admit gradual realization of the fruition of that Path. But you cannot.Similarly for the realization of the second, third, and fourth Fruits.Āmantā. But tell me more of this gradual piecemeal acquiring:when a person is working to be able to realize the fruition of Stream-Winning, and wins insight intothe first Truth, namelythe fact of Ill, what does he give up?Anupubbena sotāpattimaggaṁ bhāvetīti? But tell me more of this gradual piecemeal acquiring:Na hevaṁ vattabbe. the first Truth, namelyAnupubbena sotāpattimaggaṁ bhāvetīti? Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:He gives up the theory of soul, doubt, the infection of mere rule and ritual, and a fourth part in the corruptions that are bound up with them.Āmantā. Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Anupubbena sotāpattiphalaṁ sacchikarotīti? Theravādin:This fourth part: do you maintain that hetherebybecomes one quarter Stream-Winner, one quarter not? Has one quarter of him won, attained to, arrived at, realized the Fruit? Does a quarter of him abide in personal contact with it, and a quarter not? Does aquarter of him get seven more rebirths only, rebirths only among gods and men, or one more rebirth only? Is one quarter of him endowed with implicit faith in the Buddha, the Norm, the Order? Is a quarter of him endowed with virtues dear to Ariyans, and a quarter of him not? You deny this, yet it follows from your proposition.Na hevaṁ vattabbe.

therebyAnupubbābhisamayoti? Again, when he wins insight intothe second, third, and fourth Truths, namelythe cause of Ill, its cessation, and the Path leading to that, what does he give up? The same things, say you? Then the same objection applies.Āmantā. the second, third, and fourth Truths, namelyAnupubbena sakadāgāmimaggaṁ bhāvetīti? Or what does a person who is working to be able to realize the fruition of the other three Paths give up?Na hevaṁ vattabbe. Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:He gives up respectivelyAnupubbena sakadāgāmimaggaṁ bhāvetīti? Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Āmantā. the bulk of sense-desires, intense ill-will, and a quarter of the corruptions bound up with them;the residuum of sense-desires and of ill-will, and one quarter of the corruptions bound up with them;lusting after life in any of the higher heavens, conceit, distraction, ignorance, and one quarter of the corruptions bound up with them.Anupubbena sakadāgāmiphalaṁ sacchikarotīti? the bulk of sense-desires, intense ill-will, and a quarter of the corruptions bound up with them;Na hevaṁ vattabbe.

the residuum of sense-desires and of ill-will, and one quarter of the corruptions bound up with them;Anupubbābhisamayoti? lusting after life in any of the higher heavens, conceit, distraction, ignorance, and one quarter of the corruptions bound up with them.Āmantā. Theravādin:Then the same objection applies, namely, you must say whether, for example, he is one quarter Arahant, one quarter not, and so on.Anupubbena anāgāmimaggaṁ bhāvetīti? When a person who is practising to be able to realize the fruition of Stream-Winning is beginning to see the fact of Ill, would you call him “a practiser”?Na hevaṁ vattabbe. Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Yes.Anupubbena anāgāmimaggaṁ bhāvetīti? Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Āmantā. Theravādin:Would you, when he has seen it, call him “established in the fruit”? No, you reply, but why not? So again, in the case of the three other Truths—why not?Anupubbena anāgāmiphalaṁ sacchikarotīti? Again, you allow that such a person, when he is coming to see thefirstPath, may be called a practiser, and you allow that when he has seen that Path, he is to be called “established in fruition”. Yet you do not allow that such a person who, when he is coming to see the factof Ill, may be called practiser, may, when he has seen the fact of Ill, be called “established in fruition”—why not? Again, you allow that such a person, when he is coming to see thefirstPath, may be called practiser, and when he has seen the fact of Ill, may be called established in fruition. Yet you do not allow that such a person who, when he is coming to see the cause, or the cessation of Ill, may be called practiser, may, when he has seen either of these Truths, be called established in fruition—why not?Na hevaṁ vattabbe.

firstAnupubbābhisamayoti? firstĀmantā. Once more, you allow that such a person, when he is coming to see the fact of Ill, may be called practiser, while you refuse, when he has seen that fact, to call him established in fruition (as in). Then you must allow, and refuse similarly, if we substitute any other of the Four Truths—but to this you did not agree. ()With reference to your position (in): you compel yourself to admit, that insight into the fact, or the cause, or the cessation, of Ill is really of no value.Anupubbena arahattamaggaṁ bhāvetīti? Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:You affirm then that, when oncethe first Truth, viz., the fact and nature ofIll is seen, the Four Truths are seen?Na hevaṁ vattabbe. Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Anupubbena arahattamaggaṁ bhāvetīti? the first Truth, viz., the fact and nature ofĀmantā. Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Then you must admit also that the First Truth amounts to the Four Truths.Anupubbena arahattaphalaṁ sacchikarotīti? Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:Na hevaṁ vattabbe.

Theravādin:Ah, no! for you as for usif the material aggregate (khandha) is seen to be impermanent, all five are seen to be so. Yet you would not therefore say that the material aggregate amounts to all the others.A similar argument may be applied to the twelvefold field of sense and the twenty-two “controllers” or faculties.Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? Ah, no! for you as for usSakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. If you believe that the fruition of the First Path is realized byinsight considered as divided into so many integral portions, for example,the Four Insights, theEight, Twelve, Forty-four, Seventy-seven Insights, then you must admit a corresponding number of Fruits of the First Path—which of course you do not.Catubhāgaṁ sotāpanno, catubhāgaṁ na sotāpanno, catubhāgaṁ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ sattakkhattuparamo kolaṅkolo ekabījī buddhe aveccappasādena samannāgato, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato catubhāgaṁ na ariyakantehi sīlehi samannāgatoti? insight considered as divided into so many integral portions, for example,Na hevaṁ vattabbe.

Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:You say our proposition that there is a gradual sequence in penetration is wrong. But was it not said by the Exalted One:Samudayadassanena …pe… Andhaka, Sabbatthivādin, Sammitiya, Bhadrayānika:nirodhadassanena …pe… “Even, Obhikkhus, as the ocean slopes gradually, inclines gradually, has gradual hollows, without abrupt precipices, so, in this Norm and Discipline, is there gradual training, gradual achievement, gradual practice, but no sudden discernment of gnosis”?maggadassanena kiṁ jahatīti? Again, was it not said by the Exalted One:Sakkāyadiṭṭhiṁ, vicikicchaṁ, sīlabbataparāmāsaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. “Little by little, one by one, as passThe moments, gradually let the wiseLike smith the blemishes of silver, blowThe specks away that mar his purity”?Catubhāgaṁ sotāpanno, catubhāgaṁ na sotāpanno, catubhāgaṁ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ sattakkhattuparamo kolaṅkolo ekabījī buddhe aveccappasādena samannāgato, dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato, catubhāgaṁ na ariyakantehi sīlehi samannāgatoti? “Little by little, one by one, as passThe moments, gradually let the wiseLike smith the blemishes of silver, blowThe specks away that mar his purity”?Na hevaṁ vattabbe …pe….

Theravādin:That is so. But did not the venerable Gavampati address the brethren thus:Sakadāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? “Brothers, I have heard this from the Exalted One, and learnt it from his lips: Obhikkhus! whoso sees the fact of Ill, sees also its cause, its cessation, and the course of practice leading thereto. Whoso sees the cause of Ill, sees also Ill itself, its cessation, and the course of practice leading thereto. Whoso sees the cessation of Ill, sees also Ill itself, its cause, and the course of practice leading to its cessation. Whoso sees the way, sees also Ill, sees its cause, sees its cessation”?Oḷārikaṁ kāmarāgaṁ, oḷārikaṁ byāpādaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. Again, was it not said by the Exalted One:Catubhāgaṁ sakadāgāmī, catubhāgaṁ na sakadāgāmī, catubhāgaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharatīti? “For him e'en as insight doth come to pass.Three things as bygones are renounced for aye:Beliefthat in him dwells a soul, and doubt.And faith in rule and rite—if aught remain.Both from the fourfold doom is he releasedAnd n'er the six fell deeds are his to do”?Na hevaṁ vattabbe …pe… “For him e'en as insight doth come to pass.Three things as bygones are renounced for aye:Beliefthat in him dwells a soul, and doubt.And faith in rule and rite—if aught remain.Both from the fourfold doom is he releasedAnd n'er the six fell deeds are his to do”?samudayadassanena …pe… Again, was it not said by the Exalted One:nirodhadassanena …pe… “Whenever, Obhikkhus, for the Ariyan disciple there doth arise the stainless, flawless Eye of the Norm—that whatsoever by its nature may happen, may all by its nature cease—then with the coming of that vision doth he put away these three fetters: belief in a soul, doubt, and the contagion of mere rule and ritual”?maggadassanena kiṁ jahatīti? Shwe Zan AungOḷārikaṁ kāmarāgaṁ, oḷārikaṁ byāpādaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Catubhāgaṁ sakadāgāmī, catubhāgaṁ na sakadāgāmī, catubhāgaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharatīti? Manfred WierichNa hevaṁ vattabbe …pe….

Ven. VimalaAnāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? Josephine TobinAṇusahagataṁ kāmarāgaṁ, aṇusahagataṁ byāpādaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. 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.Catubhāgaṁ anāgāmī, catubhāgaṁ na anāgāmī, catubhāgaṁ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ antarāparinibbāyī …pe… upahaccaparinibbāyī … asaṅkhāraparinibbāyī … sasaṅkhāraparinibbāyī … uddhaṁsoto akaniṭṭhagāmī, catubhāgaṁ na uddhaṁsoto na akaniṭṭhagāmīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Na hevaṁ vattabbe …pe….

Cross-references were linked.Samudayadassanena …pe… 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 “:”.nirodhadassanena …pe… Letter-spacing with fixed spaces was replaced with bold font.maggadassanena kiṁ jahatīti? The corrigenda were merged into the text. Some could not be resolved, though.Aṇusahagataṁ kāmarāgaṁ, aṇusahagataṁ byāpādaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. 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/Catubhāgaṁ anāgāmī, catubhāgaṁ na anāgāmī, catubhāgaṁ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ antarāparinibbāyī …pe… upahaccaparinibbāyī … asaṅkhāraparinibbāyī … sasaṅkhāraparinibbāyī … uddhaṁsoto akaniṭṭhagāmī, catubhāgaṁ na uddhaṁsoto akaniṭṭhagāmīti? 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.Na hevaṁ vattabbe …pe….

Arahattasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? Rūparāgaṁ, arūparāgaṁ, mānaṁ, uddhaccaṁ, avijjaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. Catubhāgaṁ arahā, catubhāgaṁ na arahā, catubhāgaṁ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ vītarāgo …pe… vītadoso … vītamoho …pe… katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṁ tassa pariññātaṁ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ …pe… sacchikātabbaṁ sacchikataṁ, catubhāgaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Samudayadassanena … nirodhadassanena … maggadassanena kiṁ jahatīti? Rūparāgaṁ, arūparāgaṁ, mānaṁ, uddhaccaṁ, avijjaṁ, tadekaṭṭhe ca kilese catubhāgaṁ jahatīti. Catubhāgaṁ arahā, catubhāgaṁ na arahā, catubhāgaṁ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, catubhāgaṁ na kāyena phusitvā viharati, catubhāgaṁ vītarāgo …pe… vītadoso … vītamoho … katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṁ tassa pariññātaṁ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvitabbaṁ bhāvitaṁ …pe… sacchikātabbaṁ sacchikataṁ, catubhāgaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṁ dakkhanto paṭipannakoti vattabboti? Āmantā. Dukkhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṁ vattabbe. Samudayaṁ dakkhanto …pe… nirodhaṁ dakkhanto paṭipannakoti vattabboti? Āmantā. Nirodhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṁ vattabbe.

Sotāpattiphalasacchikiriyāya paṭipanno puggalo maggaṁ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe phale ṭhitoti vattabboti? Āmantā. Dukkhaṁ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṁ vattabbe …pe… maggaṁ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe phale ṭhitoti vattabboti? Āmantā. Samudayaṁ dakkhanto …pe… nirodhaṁ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe phale ṭhitoti vattabboti? Na hevaṁ vattabbe …pe….

Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṁ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Āmantā. Maggaṁ dakkhanto paṭipannakoti vattabbo, magge diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Na hevaṁ vattabbe …pe… samudayaṁ dakkhanto … nirodhaṁ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Āmantā. Maggaṁ dakkhanto “paṭipannako”ti vattabbo, magge diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Na hevaṁ vattabbe …pe….

Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhaṁ dakkhanto paṭipannakoti vattabbo, dukkhe diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Āmantā. Niratthiyaṁ dukkhadassananti? Na hevaṁ vattabbe …pe… samudayaṁ dakkhanto …pe… nirodhaṁ dakkhanto paṭipannakoti vattabbo, nirodhe diṭṭhe na vattabbaṁ—“phale ṭhitoti vattabbo”ti? Āmantā. Niratthiyaṁ nirodhadassananti? Na hevaṁ vattabbe …pe….

Dukkhe diṭṭhe cattāri saccāni diṭṭhāni hontīti? Āmantā. Dukkhasaccaṁ cattāri saccānīti? Na hevaṁ vattabbe …pe….

Rūpakkhandhe aniccato diṭṭhe pañcakkhandhā aniccato diṭṭhā hontīti? Āmantā. Rūpakkhandho pañcakkhandhāti? Na hevaṁ vattabbe …pe….

Cakkhāyatane aniccato diṭṭhe dvādasāyatanāni aniccato diṭṭhāni hontīti? Āmantā. Cakkhāyatanaṁ dvādasāyatanānīti? Na hevaṁ vattabbe …pe….

Cakkhudhātuyā aniccato diṭṭhāya aṭṭhārasa dhātuyo aniccato diṭṭhā hontīti? Āmantā. Cakkhudhātu aṭṭhārasa dhātuyoti? Na hevaṁ vattabbe …pe….

Cakkhundriye aniccato diṭṭhe bāvīsatindriyāni aniccato diṭṭhāni hontīti? Āmantā. Cakkhundriyaṁ bāvīsatindriyānīti? Na hevaṁ vattabbe …pe….

Catūhi ñāṇehi sotāpattiphalaṁ sacchikarotīti? Āmantā. Cattāri sotāpattiphalānīti? Na hevaṁ vattabbe …pe… aṭṭhahi ñāṇehi sotāpattiphalaṁ sacchikarotīti? Āmantā. Aṭṭha sotāpattiphalānīti? Na hevaṁ vattabbe …pe… dvādasahi ñāṇehi sotāpattiphalaṁ sacchikarotīti? Āmantā. Dvādasa sotāpattiphalānīti? Na hevaṁ vattabbe …pe… catucattārīsāya ñāṇehi sotāpattiphalaṁ sacchikarotīti? Āmantā. Catucattārīsaṁ sotāpattiphalānīti? Na hevaṁ vattabbe …pe… sattasattatiyā ñāṇehi sotāpattiphalaṁ sacchikarotīti? Āmantā. Sattasattati sotāpattiphalānīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“anupubbābhisamayo”ti? Āmantā. Nanu vuttaṁ bhagavatā—“seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho”ti. Attheva suttantoti? Āmantā. Tena hi anupubbābhisamayoti.

Na vattabbaṁ—“anupubbābhisamayo”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Anupubbena medhāvī, thokaṁ thokaṁ khaṇe khaṇe; Kammāro rajatasseva, niddhame malamattano”ti.

Attheva suttantoti? Āmantā. Tena hi anupubbābhisamayoti.

Anupubbābhisamayoti? Āmantā. Nanvāyasmā gavampati thero bhikkhū etadavoca—“sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati; yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati; yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati; yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“anupubbābhisamayo”ti.

Anupubbābhisamayoti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sahāvassa dassanasampadāya, Tayassu dhammā jahitā bhavanti; Sakkāyadiṭṭhī vicikicchitañca, Sīlabbataṁ vāpi yadatthi kiñci; Catūhapāyehi ca vippamutto, Chaccābhiṭhānāni abhabba kātun”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“anupubbābhisamayo”ti.

Anupubbābhisamayoti? Āmantā. Nanu vuttaṁ bhagavatā—“yasmiṁ, bhikkhave, samaye ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“anupubbābhisamayo”ti.

Anupubbābhisamayakathā niṭṭhitā.