Controverted PointAtīte kilese jahatīti? Theravādin:In other words, we may stop that which has ceased, dismiss that which has departed, destroy that which is destroyed, finish that which is finished, efface that which has vanished. For has not the past ceased? Is it not non-existent? … .Āmantā. And as to the future, you imply that we can produce the unborn, bring forth the non-nascent, bring to pass the unhappened, make patent that which is latent … For is not the future unborn? Is it not non-existent? …Niruddhaṁ nirodheti, vigataṁ vigameti, khīṇaṁ khepeti, atthaṅgataṁ atthaṅgameti, abbhatthaṅgataṁ abbhatthaṅgametīti? And as to the present: does the lustful put away lust, the inimical put away hate, the confused put away dullness, the corrupt put away corruption? Or can we put away lust by lust, and so on? You deny all this. But did you not affirm that we can put away present corruptions? … .Na hevaṁ vattabbe …pe… Is lust and is “Path” a factor in conscious experience? You assent, of course. But can there be a parallel conscious procedureof bothat the same time? … If lust be immoral, and “Path” moral consciousness, can moral and immoral, faulty and innocent, base and noble, sinister and clear mental states co-exist side by sideat the same moment? You deny. Think again. Yes, you now reply. But was it not said by the Exalted One:atīte kilese jahatīti? of bothĀmantā. at the same momentNanu atītaṁ niruddhanti? “There are four things,bhikkhus, very far away one from the other: what are the four? The sky and the earth, the hither and the yonder shore of the ocean, whence the sun rises and where he sets, the norm of the good and that of the wicked. Far is the sky, etc. …”?Āmantā. Hence those mental opposites cannot co-exist side by side.Hañci atītaṁ niruddhaṁ, no ca vata re vattabbe—Uttarāpathaka:But if it be wrong to say “we can put away past, future, and present corruptions”, is there no such thing as the extirpation of corruptions? You admit there is. Then my proposition stands.“atīte kilese jahatī”ti. Uttarāpathaka:Atīte kilese jahatīti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Nanu atītaṁ natthīti? Manfred WierichĀmantā. Ven. VimalaHañci atītaṁ natthi, no ca vata re vattabbe—Josephine Tobin“atīte kilese jahatī”ti.

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.Anāgate kilese jahatīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Āmantā. Cross-references were linked.Ajātaṁ ajaneti, asañjātaṁ asañjaneti, anibbattaṁ anibbatteti, apātubhūtaṁ apātubhāvetīti? 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 “:”.Na hevaṁ vattabbe …pe… Letter-spacing with fixed spaces was replaced with bold font.anāgate kilese jahatīti? 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 anāgataṁ ajātanti? 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.Āmantā. Hañci anāgataṁ ajātaṁ, no ca vata re vattabbe—“anāgate kilese jahatī”ti. Anāgate kilese jahatīti? Āmantā. Nanu anāgataṁ natthīti? Āmantā. Hañci anāgataṁ natthi, no ca vata re vattabbe—“anāgate kilese jahatī”ti.

Paccuppanne kilese jahatīti? Āmantā. Ratto rāgaṁ jahati, duṭṭho dosaṁ jahati, mūḷho mohaṁ jahati, kiliṭṭho kilese jahatīti? Na hevaṁ vattabbe …pe… rāgena rāgaṁ jahati, dosena dosaṁ jahati, mohena mohaṁ jahati, kilesehi kilese jahatīti? Na hevaṁ vattabbe …pe…

Rāgo cittasampayutto, maggo cittasampayuttoti? Āmantā. Dvinnaṁ cittānaṁ samodhānaṁ hotīti? Na hevaṁ vattabbe …pe….

Rāgo akusalo, maggo kusaloti? Āmantā. Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Na hevaṁ vattabbe …pe….

Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Āmantā. Nanu vuttaṁ bhagavatā—“cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca, bhikkhave, pathavī ca—idaṁ paṭhamaṁ suvidūravidūraṁ …pe… tasmā sataṁ dhammo asabbhi ārakā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“kusalākusalā …pe… sammukhībhāvaṁ āgacchantī”ti.

Na vattabbaṁ—“atīte kilese jahati, anāgate kilese jahati, paccuppanne kilese jahatī”ti? Āmantā. Natthi kilese jahatīti? Na hevaṁ vattabbe …pe… tena hi atīte kilese jahati, anāgate kilese jahati, paccuppanne kilese jahatīti.

Kilesajahanakathā niṭṭhitā.