Controverted PointIddhibalena samannāgato kappaṁ tiṭṭheyyāti? on earth.Āmantā. Theravādin:But is his life-span, is his destiny, is his acquisition of individuality a thing of magic potencythat he should be able to prolong one interval of it? For this is what you are herein affirming. And do you reckon thekappaas past or as future?And why restrict yourself to onekappa?Why not say “might live on for two, three, fourkappas”?Iddhimayiko so āyu, iddhimayikā sā gati, iddhimayiko so attabhāvappaṭilābhoti? that he should be able to prolong one interval of itNa hevaṁ vattabbe …pe….

And why restrict yourself to onekappa?Iddhibalena samannāgato kappaṁ tiṭṭheyyāti? Again, do you mean that, given life, he could live on for the remainder of his life, or that he could live onfor the remainder of his life if there were noorganiclife left?Āmantā. organicAtītaṁ kappaṁ tiṭṭheyya, anāgataṁ kappaṁ tiṭṭheyyāti? Mahāsaṅghika:He could live on for the remainder of his life, given life.Na hevaṁ vattabbe …pe… Mahāsaṅghika:iddhibalena samannāgato kappaṁ tiṭṭheyyāti? Theravādin:Then he could certainly not live on for akappa.Āmantā. MahāsaṅghikaWell thenif there were noorganiclife left.Dve kappe tiṭṭheyya, tayo kappe tiṭṭheyya, cattāro kappe tiṭṭheyyāti? MahāsaṅghikaNa hevaṁ vattabbe …pe… Well theniddhibalena samannāgato kappaṁ tiṭṭheyyāti? organicĀmantā. Theravādin:What! he could live on though dead, though deceased? … .Sati jīvite jīvitāvasese tiṭṭheyya, asati jīvite jīvitāvasese tiṭṭheyyāti? Again, what could he effect by the magic gift in the duration of consciousness?Could he by it succeed in preventing any phase of consciousness that had arisen from ceasing, contact, for instance, or feeling, or perception, or volition, and so on?Sati jīvite jīvitāvasese tiṭṭheyyāti. Again, what could he effect by the magic gift in the duration of consciousness?Hañci sati jīvite jīvitāvasese tiṭṭheyya, no ca vata re vattabbe—Or could he by it make any one of the five aggregates (body-mind) permanent?“iddhibalena samannāgato kappaṁ tiṭṭheyyā”ti. Or could he by it prevent (a) beings liable to re-birth from being born? Or (b) beings liable to grow old, from old age? Or (c) beings liable to disease, from disease, or (d) liable to die, from death? … .Asati jīvite jīvitāvasese tiṭṭheyyāti, mato tiṭṭheyya, kālaṅkato tiṭṭheyyāti? Mahāsaṅghika:But was it not said by the Exalted One:Na hevaṁ vattabbe …pe….

Mahāsaṅghika:Iddhibalena samannāgato kappaṁ tiṭṭheyyāti? “Ānanda, whosoever has cultivated, developed, established, built up, and persistently practised the four Steps to Iddhi, so as to be able to use them as a vehicle and as a basis, he, should he desire it, could remain in the same birth for akappa, or for that portion of thekappawhich had yet to run”?Āmantā. Does not this support my proposition?Uppanno phasso mā nirujjhīti labbhā iddhiyā paggahetunti? Theravādin:But was it not also said by the Exalted One:Na hevaṁ vattabbe …pe… “Obhikkhus! against four things there is none that can be surety, be he recluse or brahmin, be he deva, or Māra, or Brahma, or anyone whatever in the world. Against which four? Against the old age of those subject to decay. Against the infirmities of those liable to infirmities. Against the dying of those whose nature it is to die. Against the coming to pass of the consequences of the evil deeds done in the past—deeds that were corrupt, tending to re-becoming, vain, of evil effect, making for birth, decay, and death”?uppannā vedanā …pe… Is the Suttanta thus?uppannā saññā …pe… Hence it is not right to say that one who has the gift of magic potency might live on for an æon on.uppannā cetanā …pe… Shwe Zan Aunguppannaṁ cittaṁ … This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:uppannā saddhā … Manfred Wierichuppannaṁ vīriyaṁ … Ven. Vimalauppannā sati … Josephine Tobinuppanno samādhi …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.uppannā paññā mā nirujjhīti labbhā iddhiyā paggahetunti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Na hevaṁ vattabbe …pe….

Cross-references were linked.Iddhibalena samannāgato kappaṁ tiṭṭheyyāti? 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 “:”.Āmantā. Letter-spacing with fixed spaces was replaced with bold font.Rūpaṁ niccaṁ hotūti labbhā iddhiyā paggahetunti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe… 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/vedanā …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.saññā … saṅkhārā … viññāṇaṁ niccaṁ hotūti labbhā iddhiyā paggahetunti? Na hevaṁ vattabbe …pe….

Iddhibalena samannāgato kappaṁ tiṭṭheyyāti? Āmantā. Jātidhammā sattā mā jāyiṁsūti labbhā iddhiyā paggahetunti? Na hevaṁ vattabbe …pe… jarādhammā sattā mā jīriṁsūti …pe… byādhidhammā sattā mā byādhiyiṁsūti …pe… maraṇadhammā sattā mā mīyiṁsūti labbhā iddhiyā paggahetunti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“iddhibalena samannāgato kappaṁ tiṭṭheyyā”ti? Āmantā. Nanu vuttaṁ bhagavatā—“yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. Attheva suttantoti? Āmantā. Tena hi iddhibalena samannāgato kappaṁ tiṭṭheyyāti.

Iddhibalena samannāgato kappaṁ tiṭṭheyyāti? Āmantā. Nanu vuttaṁ bhagavatā—“catunnaṁ, bhikkhave, dhammānaṁ natthi koci pāṭibhogo samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ. Katamesaṁ catunnaṁ? ‘Jarādhammo mā jīrī’ti natthi koci pāṭibhogo samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ. ‘Byādhidhammo mā byādhiyī’ti …pe… ‘maraṇadhammo mā mīyī’ti …pe… yāni kho pana tāni pubbe katāni pāpakāni kammāni saṅkilesikāni ponobbhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇiyāni, ‘tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ. Imesaṁ kho, bhikkhave, catunnaṁ dhammānaṁ natthi koci pāṭibhogo samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“iddhibalena samannāgato kappaṁ tiṭṭheyyā”ti.

Iddhibalakathā niṭṭhitā.