Controverted PointGihi’ssa arahāti? Theravādin:You say the layman may be Arahant. But you imply therewith that the Arahant has the layman's fetters. “No”, you say, “they do not exist for him”. Then how can a layman be Arahant?Now for the Arahant the lay-fetters are put away, cut off at the root, made as the stump of a palm tree, incapable of renewed life or of coming again to birth. Can you say that of a layman?Āmantā. You admit that there was never a layman who,as suchwithout putting away his lay-fetters, made an end in this very life of all sorrow.Is there not a Suttanta in which the Wanderer Vacchagotta addressed the Exalted One thus:Atthi arahato gihisaṁyojananti? as suchNa hevaṁ vattabbe …pe… “Is there now, O Gotama, any layman who,without having put away the layman's fetters, makes at death an end of Ill”?natthi arahato gihisaṁyojananti? And to whom the Exalted One said:Āmantā. And to whom the Exalted One said:Hañci natthi arahato gihisaṁyojanaṁ, no ca vata re vattabbe—“Nay, Vacchagotta, there is none”?“gihi’ssa arahā”ti.

Again, in affirming your proposition, you imply that an Arahant may carry on sexual relations, may suffer such matters to come into his life, may indulge in a home encumbered with children, may seek to enjoy sandalwood preparations of Kāsi, may wear wreaths, use perfumes and ointments, may accept gold and silver, may acquire goats and sheep, poultry and pigs, elephants, cattle, horses and mares, partridges, quails, peacocks and pheasants, may wear an attractively swathed head-dress, may wear white garments with long skirts, may be a house-dweller all his life—which of course you deny.Gihi’ssa arahāti? Uttarāpathaka:Then, if my proposition be wrong, how is it that Yasa of the clans, Uttiya the householder, Setu the Brahmin youth, attained Arahantship in all the circumstances of life in the laity?Āmantā. Uttarāpathaka:Nanu arahato gihisaṁyojanaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammanti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Hañci arahato gihisaṁyojanaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, no ca vata re vattabbe—Manfred Wierich“gihi’ssa arahā”ti.

Ven. VimalaGihi’ssa arahāti? Josephine TobinĀmantā. 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.Atthi koci gihī gihisaṁyojanaṁ appahāya diṭṭheva dhamme dukkhassantakaroti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Natthi. Cross-references were linked.Hañci natthi koci gihī gihisaṁyojanaṁ appahāya diṭṭheva dhamme dukkhassantakaro, no ca vata re vattabbe—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 “:”.“gihi’ssa arahā”ti.

Letter-spacing with fixed spaces was replaced with bold font.Gihi’ssa arahāti? 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/Nanu vacchagotto paribbājako bhagavantaṁ etadavoca—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.“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti? “Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“gihi’ssa arahā”ti.

Gihi’ssa arahāti? Āmantā. Arahā methunaṁ dhammaṁ paṭiseveyya, methunaṁ uppādeyya, puttasambādhasayanaṁ ajjhāvaseyya, kāsikacandanaṁ paccanubhaveyya, mālāgandhavilepanaṁ dhāreyya, jātarūparajataṁ sādiyeyya, ajeḷakaṁ paṭiggaṇheyya, kukkuṭasūkaraṁ paṭiggaṇheyya, hatthigavassavaḷavaṁ paṭiggaṇheyya, tittiravaṭṭakamorakapiñjaraṁ paṭiggaṇheyya, cittavaṇḍavālamoḷiṁ dhāreyya, odātāni vatthāni dīghadasāni dhāreyya, yāvajīvaṁ agāriyabhūto assāti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“gihi’ssa arahā”ti? Āmantā. Nanu yaso kulaputto, uttiyo gahapati, setu māṇavo, gihibyañjanena arahattaṁ pattoti? Āmantā. Hañci yaso kulaputto, uttiyo gahapati, setu māṇavo, gihibyañjanena arahattaṁ patto, tena vata re vattabbe—“gihi’ssa arahā”ti.

Gihi’ssa arahātikathā niṭṭhitā.