Controverted PointSuddhabrahmacariyakathā

Theravādin:You deny the practice of the higher life among devas; yet you deny alsothat they are physically, mentally, or morally defective: that they are, any of them, stupid, deaf and dumb, unintelligent, communicating by signs, and incapable of discerning the meaning of what is well or badly spoken; that they all lack faith in the Buddha, the Doctrine, the Order; that they did not attend the Exalted Buddha; ask him questions and delight in his answers; that they are all of them handicapped by their actions, by the corruptions, by the effect of their actions; that they are all faithless, devoid of purpose and understanding, incapable of reaching the right Order of the Path in things that are good; that they are matricides, parricides, murderers of saints, shedders of holy blood, schismatics; that they all take life, steal, are unchaste, liars,slanderers, revilers, idle talkers, given to covetousness, ill-will and erroneous opinion.Natthi devesu brahmacariyavāsoti? that they are physically, mentally, or morally defectiveĀmantā. Nay, you maintain on the other hand that they are, and practise the opposite of all this. How then can you say there is no religious life among them?Sabbe devā jaḷā elamūgā aviññū hatthasaṁvācikā nappaṭibalā subhāsitadubbhāsitānaṁ atthamaññātuṁ, sabbe devā na buddhe pasannā na dhamme pasannā na saṅghe pasannā, na buddhaṁ bhagavantaṁ payirupāsanti, na buddhaṁ bhagavantaṁ pañhaṁ pucchanti, na buddhena bhagavatā pañhe vissajjite attamanā, sabbe devā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, sabbe devā mātughātakā pitughātakā arahantaghātakā ruhiruppādakā saṅghabhedakā, sabbe devā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇāvācā pharusāvācā samphappalāpino abhijjhāluno byāpannacittā micchādiṭṭhikāti? Sammitiya:You maintain the thesis in the affirmative, and yet you deny that devas practise renouncing the world, the tonsure, wearing the yellow robes, carrying the beggar's bowl; you deny that either a Supremely Awakened one, or those enlightened for self only, or the pair of chief disciples, appear among the devas. Where then is their “religious life”?Na hevaṁ vattabbe …pe….

Sammitiya:Nanu atthi devā ajaḷā anelamūgā viññū na hatthasaṁvācikā paṭibalā subhāsitadubbhāsitānaṁ atthamaññātuṁ, atthi devā buddhe pasannā dhamme pasannā saṅghe pasannā, buddhaṁ bhagavantaṁ payirupāsanti, buddhaṁ bhagavantaṁ pañhaṁ pucchanti, buddhena bhagavatā pañhe vissajjite attamanā honti, atthi devā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ, atthi devā na mātughātakā na pitughātakā na arahantaghātakā na ruhiruppādakā na saṅghabhedakā, atthi devā na pāṇātipātino na adinnādāyino na kāmesumicchācārino na musāvādino na pisuṇāvācā na pharusāvācā na samphappalāpino na abhijjhāluno abyāpannacittā sammādiṭṭhikāti? Theravādin:We agree that among the gods these practices and advents are not found. But is the religious life found only where these things are observed—the renunciation, the tonsure and the rest—and not where they are not observed? Only there, you say; and yet when I ask: “Does he who renounces the world, and so forth, lead the religious life, and does he who does not renounce the world, etc., not lead the religious life”, you do not agree.Āmantā.

Again, do you maintain that only where Buddhas arise is there religious life, and that where they do not arise, there is none? You vacillate in your reply. Now the Exalted One was born in Lumbinī, became supremely enlightened at the foot of the Bodhi Tree, and set turning the Norm-Wheel at Benares. Is the religious life to be observed in those places only and not elsewhere?Hañci atthi devā ajaḷā anelamūgā viññū na hatthasaṁvācikā paṭibalā subhāsitadubbhāsitānaṁ atthamaññātuṁ …pe… I ask a similar question with regard to the Middle Country, where there have been advents of those awakenedfor self alone, andwith regard to the Magadhese, where there was the advent of a chief pair of disciples.atthi devā buddhe pasannā …pe… Sammitiya:You claim that the religious life is practised among devas, yet you deny that it is universally practised, for instance, among the devas of the “unconscious sphere”.sammādiṭṭhikā, no ca vata re vattabbe—Sammitiya:“natthi devesu brahmacariyavāso”ti.

Theravādin:This is only what we should both claim and deny for mankind, for instance, that whereas the religious life is practised among men, it is not practised among the untutored barbarians of the border countries, where there is no rebirth of such as become religieux of either sex, or of believing laymen and laywomen.Atthi devesu brahmacariyavāsoti? Sammitiya:You say with respect to the religious life in deva-worlds, “There are spheres where it exists, there are other spheres where it does not”: are both these conditions represented in the unconscious sphere, and both in the worlds of conscious devas? If not, then where does it exist and where does it not exist?Āmantā. Sammitiya:Atthi tattha pabbajjā muṇḍiyaṁ kāsāvadhāraṇā pattadhāraṇā, devesu sammāsambuddhā uppajjanti, paccekasambuddhā uppajjanti, sāvakayugaṁ uppajjatīti? Theravādin:The religious life exists only among such devas as are conscious.Na hevaṁ vattabbe …pe….

Theravādin:You admit that the religious life is practised among men.Devesu pabbajjā natthīti, natthi devesu brahmacariyavāsoti? Sammitiya:In certain places only, not in others.Āmantā. Sammitiya:Yattha atthi pabbajjā tattheva brahmacariyavāso, yattha natthi pabbajjā natthi tattha brahmacariyavāsoti? Theravādin:Do you mean to say that both kind of places are represented in the outlying border countries, among untrained barbarians, where none are born who become religieux or pious laymen and laywomen? If not, how can you claim that the religious life is practised at all? Where is it practised?Na hevaṁ vattabbe …pe… Sammitiya:In the Middle Country, not in the outlying border countries.yattha atthi pabbajjā tattheva brahmacariyavāso, yattha natthi pabbajjā natthi tattha brahmacariyavāsoti? Sammitiya:Āmantā. Sammitiya:But was it not said by the Exalted One:Yo pabbajati tasseva brahmacariyavāso, yo na pabbajati natthi tassa brahmacariyavāsoti? Sammitiya:Na hevaṁ vattabbe …pe….

“In three respects,bhikkhus, do the people of India excel both those of North Kuru and the Three-and-Thirty gods: in courage, in mindfulness, and in the religious life”?Devesu muṇḍiyaṁ natthīti, natthi devesu brahmacariyavāsoti? Isthe Suttanta thus? Does it not show there is no religious life among devas?Āmantā. Theravādin:Did not the Exalted One say at Sāvatthī:Yattha atthi muṇḍiyaṁ tattheva brahmacariyavāso, yattha natthi muṇḍiyaṁ natthi tattha brahmacariyavāsoti? “Here the religious life is practised”?Na hevaṁ vattabbe …pe… And does this show that it was only practised at Sāvatthī, and not elsewhere?yattha atthi muṇḍiyaṁ tattheva brahmacariyavāso, yattha natthi muṇḍiyaṁ natthi tattha brahmacariyavāsoti? Again, the Never-Returner, for whom the five “lower fetters” are done away with, but not, as yet, the five “upper fetters”, deceases “here”, is reborn “there”—where for him does the fruitof his worksarise? “There”, and only there, you say. How then can you deny religious life among the devas?Āmantā. of his worksYo muṇḍo hoti tasseva brahmacariyavāso, yo muṇḍo na hoti natthi tassa brahmacariyavāsoti? For when such an one is reborn “there”, it is there that he “gets rid of the burden”, there that he comprehends the nature of Ill, there that he puts away the corruptions, there that he realizes the cessationof Ill, there that he has intuition of the immutable. What then do you mean when you say, “There is no religious life among the devas”?Na hevaṁ vattabbe …pe….

of IllDevesu kāsāvadhāraṇā natthīti, natthi devesu brahmacariyavāsoti? Sammitiya:Because it washerethat he practised that Path of which hethererealizes the fruit.Āmantā. Sammitiya:Yattha atthi kāsāvadhāraṇā tattheva brahmacariyavāso, yattha natthi kāsāvadhāraṇā natthi tattha brahmacariyavāsoti? Theravādin:If you admit that the Never-Returner realizes fruitthereby the Path practisedhere, you must also admit that the Stream-Winner realizes fruithereby path-practicethere. You must, similarly, admit that the Once-Returner and the person completing existencehere, realizeherethe fruit won by path-practicethere.Na hevaṁ vattabbe …pe… Further, since you do admit that the Stream-Winner realizes fruitherewon by path-practicehere, you must admit that the Never-Returner may, similarly, realize fruittherewon by path-practicethere. Again, just as you admit that the Once-Returner and the person completing existence may, by path-practice here, realize fruithere, so must you similarly admit that the Never-Returner may realize fruittherewon by path-practicethere.yattha atthi kāsāvadhāraṇā tattheva brahmacariyavāso, yattha natthi kāsāvadhāraṇā natthi tattha brahmacariyavāsoti? If you declare that a person who, “leaving this life, attains consummationin the Pure Abodes”, practises the path without putting away the corruptions, you must admit it no less in the case of a person who has worked for the realization of the fruit of Stream-Winning, or the fruit of the One-Return, or the fruit of Arahantship.Āmantā. in the Pure AbodesYo kāsāvaṁ dhāreti tasseva brahmacariyavāso, yo kāsāvaṁ na dhāreti natthi tassa brahmacariyavāsoti? Again, if you declare that a person who has worked for the realization of the fruit of Stream-Winning, or for the fruit of the One-Return, or for that of Arahantship, practises the path and puts away the corruptions simultaneously, you must also admit as much in his case who, leaving this life, attains consummationin the Pure Abodes.Na hevaṁ vattabbe …pe….

in the Pure Abodes.Devesu pattadhāraṇā natthīti, natthi devesu brahmacariyavāsoti? You are admittingby the position taken up with regard to the thesis, that a Never-Returning person, when he is rebornthere, has “done that which was to be done”, is in the condition of having practised. But this is tantamount to declaring that the Arahant is reborn—that the Arahant goes from one life to another, goes from one destination to another, goes from one cycle to another of renewed life, goes from one rebirth to another—which of course you deny.Āmantā. by the position taken up with regard to the thesisYattha atthi pattadhāraṇā tattheva brahmacariyavāso, yattha natthi pattadhāraṇā natthi tattha brahmacariyavāsoti? You cannot, again, admit those qualifications in the Never-Returner and deny him those of “one who has got rid of the burden”, when he is rebornthere; for then you must admit that he willtherepractise the path again to get rid of the burden.Na hevaṁ vattabbe …pe… Similarly, whatever other attainments in the religious life you withhold from the Never-Returner on his final rebirth there: understanding of Ill, putting away of corruptions, realization of the cessation of Ill, intuition of the immutable—you compel him, in order to win them, to “practise the path”among the devas as deva. Else you declare implicitly that he there completes existence without winning one or the other of them.yattha atthi pattadhāraṇā tattheva brahmacariyavāso, yattha natthi pattadhāraṇā natthi tattha brahmacariyavāsoti? among the devas as devaĀmantā? Sammitiya:Just as a deer wounded by an arrow, though he may run far, yet dies of his hurt, even so does the Never-Returner, by the path here practised, realize there the fruit thereof.Yo pattaṁ dhāreti tasseva brahmacariyavāso, yo pattaṁ na dhāreti natthi tassa brahmacariyavāsoti? Sammitiya:Na hevaṁ vattabbe …pe….

Theravādin:The deer wounded by an arrow, though he run far, yet dies of his hurt with the arrow in him. But does the Never-Returner, when by the path here practised he there realizes the fruit thereof, bear the arrow with him?Devesu sammāsambuddhā nuppajjantīti, natthi devesu brahmacariyavāsoti? Sammitiya:Nay, that cannot truly be said.Āmantā. Sammitiya:Yattha sammāsambuddhā uppajjanti tattheva brahmacariyavāso, yattha sammāsambuddhā nuppajjanti natthi tattha brahmacariyavāsoti? Shwe Zan AungNa hevaṁ vattabbe …pe… This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:yattha sammāsambuddhā uppajjanti tattheva brahmacariyavāso, yattha sammāsambuddhā nuppajjanti natthi tattha brahmacariyavāsoti? Manfred WierichĀmantā. Ven. VimalaLumbiniyā bhagavā jāto, bodhiyā mūle abhisambuddho, bārāṇasiyaṁ bhagavatā dhammacakkaṁ pavattitaṁ; Josephine Tobintattheva brahmacariyavāso, natthaññatra brahmacariyavāsoti? 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.Na hevaṁ vattabbe …pe….

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Devesu paccekasambuddhā nuppajjantīti, natthi devesu brahmacariyavāsoti? 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 “:”.Yattha paccekasambuddhā uppajjanti tattheva brahmacariyavāso, yattha paccekasambuddhā nuppajjanti natthi tattha brahmacariyavāsoti? 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.yattha paccekasambuddhā uppajjanti tattheva brahmacariyavāso, yattha paccekasambuddhā nuppajjanti natthi tattha brahmacariyavāsoti? 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.Majjhimesu janapadesu paccekasambuddhā uppajjanti, tattheva brahmacariyavāso, natthaññatra brahmacariyavāsoti? Na hevaṁ vattabbe …pe….

Devesu sāvakayugaṁ nuppajjatīti, natthi devesu brahmacariyavāsoti? Āmantā. Yattha sāvakayugaṁ uppajjati tattheva brahmacariyavāso, yattha sāvakayugaṁ nuppajjati natthi tattha brahmacariyavāsoti? Na hevaṁ vattabbe …pe… yattha sāvakayugaṁ uppajjati tattheva brahmacariyavāso, yattha sāvakayugaṁ nuppajjati natthi tattha brahmacariyavāsoti? Āmantā. Magadhesu sāvakayugaṁ uppannaṁ, tattheva brahmacariyavāso, natthaññatra brahmacariyavāsoti? Na hevaṁ vattabbe …pe….

Atthi devesu brahmacariyavāsoti? Āmantā. Sabbadevesu atthi brahmacariyavāsoti? Na hevaṁ vattabbe …pe….

Atthi manussesu brahmacariyavāsoti? Āmantā. Sabbamanussesu atthi brahmacariyavāsoti? Na hevaṁ vattabbe …pe….

Atthi devesu brahmacariyavāsoti? Āmantā. Asaññasattesu devesu atthi brahmacariyavāsoti? Na hevaṁ vattabbe …pe….

Atthi manussesu brahmacariyavāsoti? Āmantā. Paccantimesu janapadesu atthi brahmacariyavāso milakkhesu aviññātāresu yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānanti? Na hevaṁ vattabbe.

Atthi devesu brahmacariyavāsoti? Atthi yattha atthi, atthi yattha natthīti. Asaññasattesu devesu atthi yattha atthi, atthi yattha natthi brahmacariyavāso, saññasattesu devesu atthi yattha atthi, atthi yattha natthi brahmacariyavāsoti? Na hevaṁ vattabbe.

Devesu atthi yattha atthi, atthi yattha natthi brahmacariyavāsoti? Āmantā. Kattha atthi, kattha natthīti? Asaññasattesu devesu natthi brahmacariyavāso, saññasattesu devesu atthi brahmacariyavāsoti. Asaññasattesu devesu natthi brahmacariyavāsoti? Āmantā. Saññasattesu devesu natthi brahmacariyavāsoti? Na hevaṁ vattabbe.

Saññasattesu devesu atthi brahmacariyavāsoti? Āmantā. Asaññasattesu devesu atthi brahmacariyavāsoti? Na hevaṁ vattabbe.

Atthi manussesu brahmacariyavāsoti? Atthi yattha atthi, atthi yattha natthīti. Paccantimesu janapadesu atthi yattha atthi, atthi yattha natthi brahmacariyavāso milakkhesu aviññātāresu yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, majjhimesu janapadesu atthi yattha atthi, atthi yattha natthi brahmacariyavāsoti? Na hevaṁ vattabbe.

Manussesu atthi yattha atthi, atthi yattha natthi brahmacariyavāsoti? Āmantā. Kattha atthi, kattha natthīti? Paccantimesu janapadesu natthi brahmacariyavāso milakkhesu aviññātāresu yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, majjhimesu janapadesu atthi brahmacariyavāsoti. Paccantimesu janapadesu natthi brahmacariyavāso milakkhesu aviññātāresu yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānanti? Āmantā. Majjhimesu janapadesu natthi brahmacariyavāsoti? Na hevaṁ vattabbe.

Majjhimesu janapadesu atthi brahmacariyavāsoti? Āmantā. Paccantimesu janapadesu atthi brahmacariyavāso milakkhesu aviññātāresu yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānanti? Na hevaṁ vattabbe.

Atthi devesu brahmacariyavāsoti? Āmantā. Nanu vuttaṁ bhagavatā—“tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhigaṇhanti deve ca tāvatiṁse. Katamehi tīhi? Sūrā, satimanto, idha brahmacariyavāso”ti. Attheva suttantoti? Āmantā. Tena hi natthi devesu brahmacariyavāsoti.

Sāvatthiyaṁ vuttaṁ bhagavatā—“idha brahmacariyavāso”ti? Āmantā. Sāvatthiyaṁyeva brahmacariyavāso, natthi aññatra brahmacariyavāsoti? Na hevaṁ vattabbe.

Anāgāmissa puggalassa pañcorambhāgiyāni saṁyojanāni pahīnāni, pañcuddhambhāgiyāni saṁyojanāni appahīnāni, ito cutassa tattha upapannassa kuhiṁ phaluppattīti? Tattheva. Hañci anāgāmissa puggalassa pañcorambhāgiyāni saṁyojanāni pahīnāni, pañcuddhambhāgiyāni saṁyojanāni appahīnāni, ito cutassa tattha upapannassa tahiṁ phaluppatti; no ca vata re vattabbe—“natthi devesu brahmacariyavāso”ti.

Anāgāmissa puggalassa pañcorambhāgiyāni saṁyojanāni pahīnāni, pañcuddhambhāgiyāni saṁyojanāni appahīnāni, ito cutassa tattha upapannassa kuhiṁ bhāroharaṇaṁ, kuhiṁ dukkhapariññātaṁ, kuhiṁ kilesappahānaṁ, kuhiṁ nirodhasacchikiriyā, kuhiṁ akuppapaṭivedhoti? Tattheva. Hañci anāgāmissa puggalassa pañcorambhāgiyāni saṁyojanāni pahīnāni, pañcuddhambhāgiyāni saṁyojanāni appahīnāni, ito cutassa tattha upapannassa tahiṁ akuppapaṭivedho; no ca vata re vattabbe—“natthi devesu brahmacariyavāso”ti.

Anāgāmissa puggalassa pañcorambhāgiyāni saṁyojanāni pahīnāni, pañcuddhambhāgiyāni saṁyojanāni appahīnāni, ito cutassa tattha upapannassa tahiṁ phaluppatti, tahiṁ bhāroharaṇaṁ, tahiṁ dukkhapariññātaṁ, tahiṁ kilesappahānaṁ, tahiṁ nirodhasacchikiriyā, tahiṁ akuppapaṭivedho; kenaṭṭhena vadesi—“natthi devesu brahmacariyavāso”ti? Handa hi anāgāmī puggalo idha bhāvitena maggena tattha phalaṁ sacchikarotīti.

Saṁsandanabrahmacariyakathā

Anāgāmī puggalo idha bhāvitena maggena tattha phalaṁ sacchikarotīti? Āmantā. Sotāpanno puggalo tattha bhāvitena maggena idha phalaṁ sacchikarotīti? Na hevaṁ vattabbe.

Anāgāmī puggalo idha bhāvitena maggena tattha phalaṁ sacchikarotīti? Āmantā. Sakadāgāmī puggalo idha parinibbāyipuggalo tattha bhāvitena maggena idha phalaṁ sacchikarotīti? Na hevaṁ vattabbe.

Sotāpanno puggalo idha bhāvitena maggena idha phalaṁ sacchikarotīti? Āmantā. Anāgāmī puggalo tattha bhāvitena maggena tattha phalaṁ sacchikarotīti? Na hevaṁ vattabbe.

Sakadāgāmī puggalo idha parinibbāyipuggalo idha bhāvitena maggena idha phalaṁ sacchikarotīti? Āmantā. Anāgāmī puggalo tattha bhāvitena maggena tattha phalaṁ sacchikarotīti? Na hevaṁ vattabbe …pe….

Idha vihāya niṭṭhassa puggalassa maggo ca bhāvīyati, na ca kilesā pahīyantīti? Āmantā. Sotāpattiphalasacchikiriyāya paṭipannassa puggalassa maggo ca bhāvīyati, na ca kilesā pahīyantīti? Na hevaṁ vattabbe …pe….

Idha vihāya niṭṭhassa puggalassa maggo ca bhāvīyati, na ca kilesā pahīyantīti? Āmantā. Sakadāgāmiphalasacchikiriyāya paṭipannassa puggalassa …pe… arahattasacchikiriyāya paṭipannassa puggalassa maggo ca bhāvīyati, na ca kilesā pahīyantīti? Na hevaṁ vattabbe …pe….

Sotāpattiphalasacchikiriyāya paṭipannassa puggalassa apubbaṁ acarimaṁ maggo ca bhāvīyati, kilesā ca pahīyantīti? Āmantā. Idha vihāya niṭṭhassa puggalassa apubbaṁ acarimaṁ maggo ca bhāvīyati, kilesā ca pahīyantīti? Na hevaṁ vattabbe.

Sakadāgāmiphalasacchikiriyāya paṭipannassa puggalassa …pe… arahattasacchikiriyāya paṭipannassa puggalassa apubbaṁ acarimaṁ maggo ca bhāvīyati, kilesā ca pahīyantīti? Āmantā. Idha vihāya niṭṭhassa puggalassa apubbaṁ acarimaṁ maggo ca bhāvīyati, kilesā ca pahīyantīti? Na hevaṁ vattabbe.

Anāgāmī puggalo katakaraṇīyo bhāvitabhāvano tattha upapajjatīti? Āmantā. Arahā upapajjatīti? Na hevaṁ vattabbe.

Arahā upapajjatīti? Āmantā. Atthi arahato punabbhavoti? Na hevaṁ vattabbe.

Atthi arahato punabbhavoti? Āmantā. Arahā bhavena bhavaṁ gacchati, gatiyā gatiṁ gacchati, saṁsārena saṁsāraṁ gacchati, upapattiyā upapattiṁ gacchatīti? Na hevaṁ vattabbe.

Anāgāmī puggalo katakaraṇīyo bhāvitabhāvano anohaṭabhāro tattha upapajjatīti? Āmantā. Bhāroharaṇāya puna maggaṁ bhāvetīti? Na hevaṁ vattabbe.

Anāgāmī puggalo katakaraṇīyo bhāvitabhāvano apariññātadukkho appahīnakileso asacchikatanirodho appaṭividdhākuppo tattha upapajjatīti? Āmantā. Akuppapaṭivedhāya puna maggaṁ bhāvetīti? Na hevaṁ vattabbe.

Anāgāmī puggalo katakaraṇīyo bhāvitabhāvano anohaṭabhāro tattha upapajjati, na ca bhāroharaṇāya puna maggaṁ bhāvetīti? Āmantā. Anohaṭabhāro ca tattha parinibbāyatīti? Na hevaṁ vattabbe.

Anāgāmī puggalo katakaraṇīyo bhāvitabhāvano apariññātadukkho appahīnakileso asacchikatanirodho appaṭividdhākuppo tattha upapajjati, na ca akuppapaṭivedhāya puna maggaṁ bhāvetīti? Āmantā. Appaṭividdhākuppo ca tattha parinibbāyatīti? Na hevaṁ vattabbe. Yathā migo sallena viddho dūrampi gantvā kālaṁ karoti, evamevaṁ anāgāmī puggalo idha bhāvitena maggena tattha phalaṁ sacchikarotīti.

Yathā migo sallena viddho dūrampi gantvā sasallova kālaṁ karoti, evamevaṁ anāgāmī puggalo idha bhāvitena maggena tattha sasallova parinibbāyatīti? Na hevaṁ vattabbe …pe….

Brahmacariyakathā niṭṭhitā.