Controverted PointMaṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? Theravādin:If you affirm this, you must also say that the fleshly eye is the celestial eye, and conversely, that the two are like in kind, are, in fact, identical, the one having the same range, power, and field as the other. This you deny.Āmantā. Again, if you make the two thus on a par, you are affirming that something grasped atas effect by previouskarmabecomes something not so grasped at, that experience in the universe of sense is experience in the universe of “Rūpa”, that experience, analogously reasoning, in the universe of Rūpa is experience in the universe of the remoter heavens, that the things included in these universes are “theun-included”—which is absurd.Maṁsacakkhuṁ dibbacakkhuṁ, dibbacakkhuṁ maṁsacakkhunti? as effect by previouskarmaNa hevaṁ vattabbe …pe….

Further, you are, by your proposition, also admitting that the celestial eye, when it is the medium of a sensuous ideainJhāna, becomes the fleshly eye. And, again, that, when it is the medium of aspiritualidea, it then becomes the eye of understanding—which you must deny.Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? inJhānaĀmantā. spiritualYādisaṁ maṁsacakkhuṁ tādisaṁ dibbacakkhuṁ, yādisaṁ dibbacakkhuṁ tādisaṁ maṁsacakkhunti? Further, you are also admitting that there are only two kinds of vision (or “eye”). If you deny, your proposition falls. If you assent, I would ask whether the Exalted One did not speak of three kinds of vision—the fleshly, the celestial, and the eye of understanding, thus:Na hevaṁ vattabbe …pe….

“Three,bhikkhus, are the modes of sight—which are they? The fleshly eye, the celestial eye, the eye of understanding”?Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? “The eye of flesh, the heavenly eye,And insight's eye, vision supreme:These are the eyes, the visions threeRevealed by the man supreme.“The genesis of fleshly eye,The way of eye celestial,How intuition took its rise:The eye of insight unsurpassed.Whoso doth come that eye to know,Is from all ill and sorrow freed”.Āmantā. “The eye of flesh, the heavenly eye,And insight's eye, vision supreme:These are the eyes, the visions threeRevealed by the man supreme.Taññeva maṁsacakkhuṁ taṁ dibbacakkhuṁ, taṁ dibbacakkhuṁ taṁ maṁsacakkhunti? “The genesis of fleshly eye,The way of eye celestial,How intuition took its rise:The eye of insight unsurpassed.Whoso doth come that eye to know,Is from all ill and sorrow freed”.Na hevaṁ vattabbe …pe….

Shwe Zan AungMaṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Āmantā. Manfred WierichYādiso maṁsacakkhussa visayo ānubhāvo gocaro tādiso dibbassa cakkhussa visayo ānubhāvo gocaroti? Ven. VimalaNa hevaṁ vattabbe …pe….

Josephine TobinMaṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? 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.Āmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Upādinnaṁ hutvā anupādinnaṁ hotīti? Cross-references were linked.Na hevaṁ vattabbe …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 “:”.Upādinnaṁ hutvā anupādinnaṁ hotīti? Letter-spacing with fixed spaces was replaced with bold font.Āmantā. The corrigenda were merged into the text. Some could not be resolved, though.Kāmāvacaraṁ hutvā rūpāvacaraṁ hotīti? 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/Na hevaṁ vattabbe …pe….

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.Kāmāvacaraṁ hutvā rūpāvacaraṁ hotīti? Āmantā. Rūpāvacaraṁ hutvā arūpāvacaraṁ hotīti? Na hevaṁ vattabbe …pe….

Rūpāvacaraṁ hutvā arūpāvacaraṁ hotīti? Āmantā. Pariyāpannaṁ hutvā apariyāpannaṁ hotīti? Na hevaṁ vattabbe …pe….

Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? Āmantā. Dibbacakkhuṁ dhammupatthaddhaṁ maṁsacakkhuṁ hotīti? Na hevaṁ vattabbe …pe….

Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? Āmantā. Dibbacakkhuṁ dhammupatthaddhaṁ paññācakkhuṁ hotīti? Na hevaṁ vattabbe …pe….

Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? Āmantā. Dibbacakkhuṁ dhammupatthaddhaṁ maṁsacakkhuṁ hotīti? Na hevaṁ vattabbe …pe….

Maṁsacakkhuṁ dhammupatthaddhaṁ dibbacakkhuṁ hotīti? Āmantā. Dveva cakkhūnīti? Na hevaṁ vattabbe …pe… dveva cakkhūnīti? Āmantā. Nanu tīṇi cakkhūni vuttāni bhagavatā—maṁsacakkhuṁ, dibbacakkhuṁ, paññācakkhunti? Āmantā. Hañci tīṇi cakkhūni vuttāni bhagavatā—maṁsacakkhuṁ, dibbacakkhuṁ, paññācakkhuṁ, no ca vata re vattabbe—“dveva cakkhūnī”ti.

Dveva cakkhūnīti? Āmantā. Nanu vuttaṁ bhagavatā—“tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṁsacakkhuṁ, dibbacakkhuṁ, paññācakkhunti—imāni kho, bhikkhave, tīṇi cakkhūnī”ti.

“Maṁsacakkhuṁ dibbacakkhuṁ, Paññācakkhuṁ anuttaraṁ; Etāni tīṇi cakkhūni, Akkhāsi purisuttamo.

Maṁsacakkhussa uppādo, maggo dibbassa cakkhuno; Yadā ca ñāṇaṁ udapādi, paññācakkhuṁ anuttaraṁ; Tassa cakkhussa paṭilābhā, sabbadukkhā pamuccatī”ti.

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

Dibbacakkhukathā niṭṭhitā.