Points of ControversyKathāvatthu
Points of ControversyMahāpaṇṇāsaka
7.9 Of the Ariyan Mind and its ResultsSattamavagga

Controverted Point: That Ariyan states of mind have nopositiveresult.Ariyadhammavipākakathā

Controverted PointNatthi ariyadhammavipākoti? positiveĀmantā. Theravādin:But you admit that the career of a recluse or religious student is productive of great rewards—to wit, the fruits of the Four Paths. How then can you deny positive result?Nanu mahapphalaṁ sāmaññaṁ mahapphalaṁ brahmaññanti? Or, if you deny that these four kinds of fruit are positive result—as you do—then you equally deny thatthere is positive result in the fruit of giving or of moral conduct, or of religious exercises, which you maintain … .Āmantā. Now in maintaining these propositions, you must no less maintain that there is positive result in the fruits of the Paths … .Hañci mahapphalaṁ sāmaññaṁ mahapphalaṁ brahmaññaṁ, no ca vata re vattabbe—Again, you will of course admit that good done in relation to life on earth or in the heavens, material or immaterial, entails result. Does this not commit you to admitting that good done in relation to path-graduating also entails resultthough you deny this by your proposition? Conversely, if you maintain that good done in relation to path-graduating entails no result, must you not also deny result to good done in relation to life on earth or in heaven?“natthi ariyadhammavipāko”ti.

though you deny this by your propositionNatthi ariyadhammavipākoti? Andhaka:Well, but is not this a parallel case?You will of course admit that good done in relation to life on earth or in the heavens, material or immaterial, entailing result, makes for accumulation of rebirth. Does this not commit you to admitting that good done in relation to path-graduating, entailingas you sayresult, makes also for accumulation of rebirththough you of course deny this?Āmantā. Andhaka:Nanu atthi sotāpattiphalanti? Well, but is not this a parallel case?Āmantā. as you sayHañci atthi sotāpattiphalaṁ, no ca vata re vattabbe—though you of course deny this“natthi ariyadhammavipāko”ti. Shwe Zan AungNanu atthi sakadāgāmiphalaṁ …pe… This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:anāgāmiphalaṁ …pe… Manfred Wiericharahattaphalanti? Ven. VimalaĀmantā. Josephine TobinHañci atthi arahattaphalaṁ, no ca vata re vattabbe—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.“natthi ariyadhammavipāko”ti.

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Sotāpattiphalaṁ na vipākoti? Cross-references were linked.Āmantā. 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 “:”.Dānaphalaṁ na vipākoti? Letter-spacing with fixed spaces was replaced with bold font.Na hevaṁ vattabbe …pe… The corrigenda were merged into the text. Some could not be resolved, though.sotāpattiphalaṁ na vipākoti? 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/Āmantā. 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.Sīlaphalaṁ …pe… bhāvanāphalaṁ na vipākoti? Na hevaṁ vattabbe …pe….

Sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalaṁ na vipākoti? Āmantā. Dānaphalaṁ na vipākoti? Na hevaṁ vattabbe …pe… arahattaphalaṁ na vipākoti? Āmantā. Sīlaphalaṁ …pe… bhāvanāphalaṁ na vipākoti? Na hevaṁ vattabbe …pe… dānaphalaṁ vipākoti? Āmantā. Sotāpattiphalaṁ vipākoti? Na hevaṁ vattabbe …pe…

Dānaphalaṁ vipākoti? Āmantā. Sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalaṁ vipākoti? Na hevaṁ vattabbe …pe… sīlaphalaṁ …pe… bhāvanāphalaṁ vipākoti? Āmantā. Sotāpattiphalaṁ vipākoti? Na hevaṁ vattabbe …pe… bhāvanāphalaṁ vipākoti? Āmantā. Sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalaṁ vipākoti? Na hevaṁ vattabbe …pe….

Kāmāvacaraṁ kusalaṁ savipākanti? Āmantā. Lokuttaraṁ kusalaṁ savipākanti? Na hevaṁ vattabbe …pe… rūpāvacaraṁ kusalaṁ …pe… arūpāvacaraṁ kusalaṁ savipākanti? Āmantā. Lokuttaraṁ kusalaṁ savipākanti? Na hevaṁ vattabbe …pe….

Lokuttaraṁ kusalaṁ avipākanti? Āmantā. Kāmāvacaraṁ kusalaṁ avipākanti? Na hevaṁ vattabbe …pe… lokuttaraṁ kusalaṁ avipākanti? Āmantā. Rūpāvacaraṁ …pe… arūpāvacaraṁ kusalaṁ avipākanti? Na hevaṁ vattabbe …pe….

Kāmāvacaraṁ kusalaṁ savipākaṁ ācayagāmīti? Āmantā. Lokuttaraṁ kusalaṁ savipākaṁ ācayagāmīti? Na hevaṁ vattabbe …pe… rūpāvacaraṁ …pe… arūpāvacaraṁ kusalaṁ savipākaṁ ācayagāmīti? Āmantā. Lokuttaraṁ kusalaṁ savipākaṁ ācayagāmīti? Na hevaṁ vattabbe …pe….

Lokuttaraṁ kusalaṁ savipākaṁ apacayagāmīti? Āmantā. Kāmāvacaraṁ kusalaṁ savipākaṁ apacayagāmīti? Na hevaṁ vattabbe …pe…. Lokuttaraṁ kusalaṁ savipākaṁ apacayagāmīti? Āmantā. Rūpāvacaraṁ …pe… arūpāvacaraṁ kusalaṁ savipākaṁ apacayagāmīti? Na hevaṁ vattabbe …pe….

Ariyadhammavipākakathā niṭṭhitā.

English Translation

Pāli Text

Points of Controversy
Points of Controversy
7.9 Of the Ariyan Mind and its Results

Controverted Point: That Ariyan states of mind have nopositiveresult.

Controverted PointpositiveTheravādin:But you admit that the career of a recluse or religious student is productive of great rewards—to wit, the fruits of the Four Paths. How then can you deny positive result?Or, if you deny that these four kinds of fruit are positive result—as you do—then you equally deny thatthere is positive result in the fruit of giving or of moral conduct, or of religious exercises, which you maintain … .Now in maintaining these propositions, you must no less maintain that there is positive result in the fruits of the Paths … .Again, you will of course admit that good done in relation to life on earth or in the heavens, material or immaterial, entails result. Does this not commit you to admitting that good done in relation to path-graduating also entails resultthough you deny this by your proposition? Conversely, if you maintain that good done in relation to path-graduating entails no result, must you not also deny result to good done in relation to life on earth or in heaven?

though you deny this by your propositionAndhaka:Well, but is not this a parallel case?You will of course admit that good done in relation to life on earth or in the heavens, material or immaterial, entailing result, makes for accumulation of rebirth. Does this not commit you to admitting that good done in relation to path-graduating, entailingas you sayresult, makes also for accumulation of rebirththough you of course deny this?Andhaka:Well, but is not this a parallel case?as you saythough you of course deny thisShwe Zan AungThis SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Manfred WierichVen. 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
Sattamavagga

Ariyadhammavipākakathā

Natthi ariyadhammavipākoti? Āmantā. Nanu mahapphalaṁ sāmaññaṁ mahapphalaṁ brahmaññanti? Āmantā. Hañci mahapphalaṁ sāmaññaṁ mahapphalaṁ brahmaññaṁ, no ca vata re vattabbe—“natthi ariyadhammavipāko”ti.

Natthi ariyadhammavipākoti? Āmantā. Nanu atthi sotāpattiphalanti? Āmantā. Hañci atthi sotāpattiphalaṁ, no ca vata re vattabbe—“natthi ariyadhammavipāko”ti. Nanu atthi sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalanti? Āmantā. Hañci atthi arahattaphalaṁ, no ca vata re vattabbe—“natthi ariyadhammavipāko”ti.

Sotāpattiphalaṁ na vipākoti? Āmantā. Dānaphalaṁ na vipākoti? Na hevaṁ vattabbe …pe… sotāpattiphalaṁ na vipākoti? Āmantā. Sīlaphalaṁ …pe… bhāvanāphalaṁ na vipākoti? Na hevaṁ vattabbe …pe….

Ariyadhammavipākakathā niṭṭhitā.

Points of ControversyKathāvatthu
Points of ControversyMahāpaṇṇāsaka
7.9 Of the Ariyan Mind and its ResultsSattamavagga

Controverted Point: That Ariyan states of mind have nopositiveresult.Ariyadhammavipākakathā

Ariyadhammavipākakathā niṭṭhitā.