Controverted PointNasuttasādhana

bodily and mentalAtītaṁ khandhāti? Opponent:If you affirm thatmypast consisted in aggregates—as you do—you must also admit that the past exists—which you deny. This is also the position in the case of the organs and objects of sense, the elements, or all of the three taken together.Again, if you admit thatmyfuture will consist in aggregates—as you do—you must also admit that the future exists—which you deny.Āmantā. Opponent:Atītaṁ atthīti? This is also the position in the case of the organs and objects of sense, the elements, or all of the three taken together.Na hevaṁ vattabbe …pe… If you admit—as you do—thatmypresent consists in aggregates and that it exists, you must also admit thatmy past, which consisted in aggregates, exists. Similarly for other present factors of experience.Similarly, again, for my future.atītaṁ āyatananti? Again, if you admit a past consisting in aggregates—or other factors, such as sense-organs, etc.—which does notnowexist, you must admit that the present consisting (as you agree) in aggregates, etc., no longer exists.Similarly as to a future consisting in aggregates, etc., but not existent.Āmantā. Again, a little more specifically, if you admit that material qualities in the past formed my aggregates, sense-organs and objects, elements, or all of these together, then you must also admit that past material qualities exist.And if you admit that material qualities in the future will form my aggregates, etc., you must also admit that future material qualities exist.Atītaṁ atthīti? Again, if you admit that material qualities in the present form my bodily aggregate and the other factors, and that the present exists, you must also admit that my past material qualities, having consisted in bodily aggregate, etc., exist.Na hevaṁ vattabbe …pe… The same reasoning holds good, if, for “past, “future” material quality be substituted.atītaṁ dhātūti? Again, if you admit past material qualities existing as an aggregate, and hold the view that those past qualities do not exist, then you must admit that present material qualities existing as an aggregate, and other present factors, do not exist.Similarly as to future material qualities existing as an aggregate, and other future factors, held by you to be non-existent.Āmantā. This also holds good if, for “material qualities”, any of the fourmentalaggregates be substituted. For instance, if you admit that consciousness in the past formed my aggregate, sense-organs and objects, or elementsall of which you would call real, then you must also admit that past consciousness exists.Similarly, if you admit that future consciousness will form my aggregate,etc., you must also admit that future consciousness exists.Atītaṁ atthīti? all of which you would call realNa hevaṁ vattabbe …pe… Again, if you admit that present consciousness forms my aggregate, with other factors, and that the present exists, you must also admit that my past consciousness, consisting in aggregate, sense-organ, and the rest, exists. So again for future consciousness.atītaṁ khandhā dhātu āyatananti? Once more, if you declare, of past consciousness existing as an aggregate, and the rest, that that consciousness does not exist, then you must admit that present consciousness, existing as an aggregate, does not exist.Similarly as to future consciousness.Āmantā. Theravādin:Is it then wrong to say that my past and my future consisting in aggregates, elements, sense-organs and -objects, do not exist?Atītaṁ atthīti? Opponent:Yes.Na hevaṁ vattabbe …pe….

Opponent:Anāgataṁ khandhāti? Theravādin:But was it not said by the Exalted One:Āmantā. “These three modes in word, in term, or in name,bhikkhus, which are, and were, formerly held distinct, are not mixed, will not be confused, are not condemned by recluses and brahmins who areAnāgataṁ atthīti? wise: which three?Na hevaṁ vattabbe …pe… Those aggregates, material and mental, which are past, have ceased, are changed, are reckoned, termed, named `have been'; they are not reckoned as `are' (or `exist'), nor yet as `will be'. Similarly,for those aggregates that `will be', andfor those that `are' …”?anāgataṁ āyatananti? Those aggregates, material and mental, which are past, have ceased, are changed, are reckoned, termed, named `have been'; they are not reckoned as `are' (or `exist'), nor yet as `will be'. Similarly,Āmantā. for those aggregates that `will be', andAnāgataṁ atthīti? for those that `are' …”?Na hevaṁ vattabbe …pe… Is the Suttanta thus? Then it should surely be said that my past and future consisting in aggregates, elements, sense-organs and -objects, exist.anāgataṁ dhātūti? Opponent:But was it not said by the Exalted One:Āmantā. Opponent:Anāgataṁ atthīti? “Whatsoever material qualities,bhikkhus, whether past, future, or present, are either internal or external, gross or subtle, common or excellent, distant or near, are called the material aggregate. Whatsoever feeling, or other mental aggregate, whether past, etc. …”?Na hevaṁ vattabbe …pe… Isthe Suttanta thus?anāgataṁ khandhā dhātu āyatananti? Opponent:Hence it should certainly not be said that “my past and future consisting in aggregates”, etc., do not exist.Āmantā. Opponent:Anāgataṁ atthīti? Shwe Zan AungNa hevaṁ vattabbe …pe….

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Paccuppannaṁ khandhā paccuppannaṁ atthīti? Manfred WierichĀmantā. Ven. VimalaAtītaṁ khandhā atītaṁ atthīti? Josephine TobinNa hevaṁ vattabbe …pe… 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.paccuppannaṁ āyatanaṁ paccuppannaṁ atthīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Āmantā. Cross-references were linked.Atītaṁ āyatanaṁ atītaṁ atthīti? 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 “:”.Na hevaṁ vattabbe …pe… Letter-spacing with fixed spaces was replaced with bold font.paccuppannaṁ dhātu paccuppannaṁ atthīti? 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/Atītaṁ dhātu atītaṁ atthīti? 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… paccuppannaṁ khandhā dhātu āyatanaṁ paccuppannaṁ atthīti? Āmantā. Atītaṁ khandhā dhātu āyatanaṁ atītaṁ atthīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ khandhā paccuppannaṁ atthīti? Āmantā. Anāgataṁ khandhā anāgataṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ āyatanaṁ paccuppannaṁ atthīti? Āmantā. Anāgataṁ āyatanaṁ anāgataṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ dhātu paccuppannaṁ atthīti? Āmantā. Anāgataṁ dhātu anāgataṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ khandhā dhātu āyatanaṁ paccuppannaṁ atthīti? Āmantā. Anāgataṁ khandhā dhātu āyatanaṁ anāgataṁ atthīti? Na hevaṁ vattabbe …pe….

Atītaṁ khandhā atītaṁ natthīti? Āmantā. Paccuppannaṁ khandhā paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe… atītaṁ āyatanaṁ atītaṁ natthīti? Āmantā. Paccuppannaṁ āyatanaṁ paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe… atītaṁ dhātu atītaṁ natthīti? Āmantā. Paccuppannaṁ dhātu paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe… atītaṁ khandhā dhātu āyatanaṁ atītaṁ natthīti? Āmantā. Paccuppannaṁ khandhā dhātu āyatanaṁ paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe….

Anāgataṁ khandhā anāgataṁ natthīti? Āmantā. Paccuppannaṁ khandhā paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe… anāgataṁ āyatanaṁ …pe… anāgataṁ dhātu …pe… anāgataṁ khandhā dhātu āyatanaṁ anāgataṁ natthīti? Āmantā. Paccuppannaṁ khandhā dhātu āyatanaṁ paccuppannaṁ natthīti? Na hevaṁ vattabbe …pe….

Atītaṁ rūpaṁ khandhoti? Āmantā. Atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… atītaṁ rūpaṁ āyatananti? Āmantā. Atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… atītaṁ rūpaṁ dhātūti? Āmantā. Atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… atītaṁ rūpaṁ khandhā dhātu āyatananti? Āmantā. Atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe….

Anāgataṁ rūpaṁ khandhoti? Āmantā. Anāgataṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… anāgataṁ rūpaṁ āyatanaṁ …pe… anāgataṁ rūpaṁ dhātu …pe… anāgataṁ rūpaṁ khandhā dhātu āyatananti? Āmantā. Anāgataṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ rūpaṁ khandho paccuppannaṁ rūpaṁ atthīti? Āmantā. Atītaṁ rūpaṁ khandho atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ rūpaṁ āyatanaṁ …pe… paccuppannaṁ rūpaṁ dhātu …pe… paccuppannaṁ rūpaṁ khandhā dhātu āyatanaṁ paccuppannaṁ rūpaṁ atthīti? Āmantā. Atītaṁ rūpaṁ khandhā dhātu āyatanaṁ atītaṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ rūpaṁ khandho paccuppannaṁ rūpaṁ atthīti? Āmantā. Anāgataṁ rūpaṁ khandho anāgataṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ rūpaṁ āyatanaṁ …pe… paccuppannaṁ rūpaṁ dhātu …pe… paccuppannaṁ rūpaṁ khandhā dhātu āyatanaṁ paccuppannaṁ rūpaṁ atthīti? Āmantā. Anāgataṁ rūpaṁ khandhā dhātu āyatanaṁ anāgataṁ rūpaṁ atthīti? Na hevaṁ vattabbe …pe….

Atītaṁ rūpaṁ khandho atītaṁ rūpaṁ natthīti? Āmantā. Paccuppannaṁ rūpaṁ khandho paccuppannaṁ rūpaṁ natthīti? Na hevaṁ vattabbe …pe… atītaṁ rūpaṁ āyatanaṁ …pe… atītaṁ rūpaṁ dhātu …pe… atītaṁ rūpaṁ khandhā dhātu āyatanaṁ atītaṁ rūpaṁ natthīti? Āmantā. Paccuppannaṁ rūpaṁ khandhā dhātu āyatanaṁ paccuppannaṁ rūpaṁ natthīti? Na hevaṁ vattabbe …pe….

Anāgataṁ rūpaṁ khandho anāgataṁ rūpaṁ natthīti? Āmantā. Paccuppannaṁ rūpaṁ khandho paccuppannaṁ rūpaṁ natthīti? Na hevaṁ vattabbe …pe… anāgataṁ rūpaṁ āyatanaṁ …pe… anāgataṁ rūpaṁ dhātu …pe… anāgataṁ rūpaṁ khandhā dhātu āyatanaṁ anāgataṁ rūpaṁ natthīti? Āmantā. Paccuppannaṁ rūpaṁ khandhā dhātu āyatanaṁ paccuppannaṁ rūpaṁ natthīti? Na hevaṁ vattabbe …pe….

Atītā vedanā … atītā saññā … atītā saṅkhārā … atītaṁ viññāṇaṁ khandhoti? Āmantā. Atītaṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe… atītaṁ viññāṇaṁ āyatanaṁ …pe… atītaṁ viññāṇaṁ dhātu …pe… atītaṁ viññāṇaṁ khandhā dhātu āyatananti? Āmantā. Atītaṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe….

Anāgataṁ viññāṇaṁ khandhoti? Āmantā. Anāgataṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe… anāgataṁ viññāṇaṁ āyatanaṁ …pe… anāgataṁ viññāṇaṁ dhātu …pe… anāgataṁ viññāṇaṁ khandhā dhātu āyatananti? Āmantā. Anāgataṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ viññāṇaṁ khandho paccuppannaṁ viññāṇaṁ atthīti? Āmantā. Atītaṁ viññāṇaṁ khandho atītaṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ viññāṇaṁ āyatanaṁ …pe… paccuppannaṁ viññāṇaṁ dhātu …pe… paccuppannaṁ viññāṇaṁ khandhā dhātu āyatanaṁ paccuppannaṁ viññāṇaṁ atthīti? Āmantā. Atītaṁ viññāṇaṁ khandhā dhātu āyatanaṁ atītaṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ viññāṇaṁ khandho paccuppannaṁ viññāṇaṁ atthīti? Āmantā. Anāgataṁ viññāṇaṁ khandho anāgataṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe… paccuppannaṁ viññāṇaṁ āyatanaṁ …pe… paccuppannaṁ viññāṇaṁ dhātu …pe… paccuppannaṁ viññāṇaṁ khandhā dhātu āyatanaṁ paccuppannaṁ viññāṇaṁ atthīti? Āmantā. Anāgataṁ viññāṇaṁ khandhā dhātu āyatanaṁ anāgataṁ viññāṇaṁ atthīti? Na hevaṁ vattabbe …pe….

Atītaṁ viññāṇaṁ khandho atītaṁ viññāṇaṁ natthīti? Āmantā. Paccuppannaṁ viññāṇaṁ khandho paccuppannaṁ viññāṇaṁ natthīti? Na hevaṁ vattabbe …pe… atītaṁ viññāṇaṁ āyatanaṁ …pe… atītaṁ viññāṇaṁ dhātu …pe… atītaṁ viññāṇaṁ khandhā dhātu āyatanaṁ atītaṁ viññāṇaṁ natthīti? Āmantā. Paccuppannaṁ viññāṇaṁ khandhā dhātu āyatanaṁ paccuppannaṁ viññāṇaṁ natthīti? Na hevaṁ vattabbe …pe… anāgataṁ viññāṇaṁ khandho anāgataṁ viññāṇaṁ natthīti? Āmantā. Paccuppannaṁ viññāṇaṁ khandho paccuppannaṁ viññāṇaṁ natthīti? Na hevaṁ vattabbe …pe… anāgataṁ viññāṇaṁ āyatanaṁ …pe… anāgataṁ viññāṇaṁ dhātu …pe… anāgataṁ viññāṇaṁ khandhā dhātu āyatanaṁ anāgataṁ viññāṇaṁ natthīti? Āmantā. Paccuppannaṁ viññāṇaṁ khandhā dhātu āyatanaṁ paccuppannaṁ viññāṇaṁ natthīti? Na hevaṁ vattabbe …pe….

Suttasādhana

Na vattabbaṁ—“atītānāgatā khandhā dhātu āyatanaṁ natthi cete”ti? Āmantā. Nanu vuttaṁ bhagavatā—“tayome, bhikkhave, niruttipathā adhivacanapathā paññatti …pe… viññūhīti …pe…”. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“atītānāgatā khandhā dhātu āyatanaṁ natthi cete”ti.

Atītānāgatā khandhā dhātu āyatanaṁ natthi ceteti? Āmantā. Nanu vuttaṁ bhagavatā—“yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… ayaṁ vuccati viññāṇakkhandho”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“atītānāgatā khandhā dhātu āyatanaṁ natthi cete”ti.

Atītakkhandhādikathā niṭṭhitā.