Controverted PointAtītārammaṇaṁ cittaṁ anārammaṇanti? Theravādin:But you admit that there is such a thing as a mental object that is past? Then how can you make such a self-contradictory statement?Again, is there not adverting of mind, ideation, co-ordinated application, attention, volition, anticipation, aim, concerning that which is past? … .Āmantā. Controverted Point: That a consciousness, having an idea that is future, is without object.Nanu atītārammaṇanti? Controverted PointĀmantā. These paragraphs are verbatim as in“future”substituted for“past”.Hañci atītārammaṇaṁ, no ca vata re vattabbe—These paragraphs are verbatim as in“future”substituted for“past”.“atītārammaṇaṁ cittaṁ anārammaṇan”ti. Theravādin:continues: You admit of course concerning what is present, that there can be adverting of mind, ideation, and so on (), so that consciousness of a present idea has its mental object. And you admit that there can be adverting of mind and the rest about the past and also about the future. Yet in both these cases mind, you say, is without mental object.Why not also say then that, while there can be adverting of mind, etc., about the present, mind occupied about a present object is mind without object?Atītārammaṇaṁ cittaṁ anārammaṇanti micchā. Andhaka:But you admit that a “past object” does not existat the present moment? Surely then a mind occupied with past object is occupied with no (that is, with a non-existent) object … .Hañci vā pana anārammaṇaṁ, no ca vata re vattabbe—Andhaka:“atītārammaṇan”ti. at the present momentAnārammaṇaṁ atītārammaṇanti micchā.

Shwe Zan AungAtītārammaṇaṁ cittaṁ anārammaṇanti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Āmantā. Manfred WierichNanu atītaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhīti? Ven. VimalaĀmantā. Josephine TobinHañci atītaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, 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.“atītārammaṇaṁ cittaṁ anārammaṇan”ti.

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Anāgatārammaṇaṁ cittaṁ anārammaṇanti? 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 “:”.Nanu anāgatārammaṇanti? Letter-spacing with fixed spaces was replaced with bold font.Āmantā. The corrigenda were merged into the text. Some could not be resolved, though.Hañci anāgatārammaṇaṁ, no ca vata re vattabbe—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/“anāgatārammaṇaṁ cittaṁ anārammaṇan”ti. 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.Anāgatārammaṇaṁ cittaṁ anārammaṇanti micchā. Note by Bhante Sujato: In the original English translation, the second part from āsaṅgīti edition in combining these. This means that all subsequent sections in this vagga are numbered one less than the original.Hañci vā pana anārammaṇaṁ, no ca vata re vattabbe—“anāgatārammaṇan”ti. Anārammaṇaṁ anāgatārammaṇanti micchā.

Anāgatārammaṇaṁ cittaṁ anārammaṇanti? Āmantā. Nanu anāgataṁ ārabbha atthi āvaṭṭanā …pe… paṇidhīti? Āmantā. Hañci anāgataṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, no ca vata re vattabbe—“anāgatārammaṇaṁ cittaṁ anārammaṇan”ti.

Paccuppannaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, paccuppannārammaṇaṁ cittaṁ sārammaṇanti? Āmantā. Atītaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, atītārammaṇaṁ cittaṁ sārammaṇanti? Na hevaṁ vattabbe …pe… paccuppannaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, paccuppannārammaṇaṁ cittaṁ sārammaṇanti? Āmantā. Anāgataṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, anāgatārammaṇaṁ cittaṁ sārammaṇanti? Na hevaṁ vattabbe …pe….

Atītaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, atītārammaṇaṁ cittaṁ anārammaṇanti? Āmantā. Paccuppannaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, paccuppannārammaṇaṁ cittaṁ anārammaṇanti? Na hevaṁ vattabbe …pe….

Anāgataṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, anāgatārammaṇaṁ cittaṁ anārammaṇanti? Āmantā. Paccuppannaṁ ārabbha atthi āvaṭṭanā …pe… paṇidhi, paccuppannārammaṇaṁ cittaṁ anārammaṇanti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“atītānāgatārammaṇaṁ cittaṁ anārammaṇan”ti? Āmantā. Nanu atītānāgataṁ natthīti? Āmantā. Hañci atītānāgataṁ natthi, tena vata re vattabbe—“atītānāgatārammaṇaṁ cittaṁ anārammaṇan”ti …pe….

Atītānāgatārammaṇakathā niṭṭhitā.