Controverted PointNivuto nīvaraṇaṁ jahatīti? Theravādin:Equally then he who is infatuated abandons lust; he who is malign, stupid, corrupt, abandons hate, dullness, corruptions, respectively. Now, does he cast off lust by lust, hate by hate, and so on?Āmantā. Uttarāpathaka: If this is not so, you are suggesting that the Hindrances are cast out by the Path.Now you allow that lust, for instance, and the Path are both conscious experiences. But do you not hereby imply a combination of two rival mental procedures? Lust is immoral, the Path is moral—does not your position imply that good and bad, moral and immoral, radiant and sinister mental statesconfront each other in the mind? And was it not said by the Exalted One:Ratto rāgaṁ jahati, duṭṭho dosaṁ jahati, mūḷho mohaṁ jahati, kiliṭṭho kilese jahatīti? Uttarāpathaka: If this is not so, you are suggesting that the Hindrances are cast out by the Path.Na hevaṁ vattabbe …pe… “These four things are very far apart: the sky and the earth, the hither and the yonder shore of the ocean, whence the sun rises and where he sinks … Hence far is norm of good from that of evil”?rāgena rāgaṁ jahati, dosena dosaṁ jahati, mohena mohaṁ jahati, kilesehi kilese jahatīti? Hence it is also wrong to say good and bad states confront each other in the mind at the same moment.Na hevaṁ vattabbe …pe….

Theravādin:But was it not said by the Exalted One:Rāgo cittasampayutto, maggo cittasampayuttoti? “With consciousness thus concentrated, made pure, translucent, cleared, void of defilement, made supple, wieldy, firm, imperturbable, he applies and bends over the mind to insight into the destruction of Intoxicants”?Āmantā. Uttarāpathaka:But was it not also said by the Exalted One:Dvinnaṁ phassānaṁ …pe… Uttarāpathaka:dvinnaṁ cittānaṁ samodhānaṁ hotīti? “He thus knowing, thus seeing, his heart is set free from the Intoxicants—sense-desires, lust of becoming, error and nescience”?Na hevaṁ vattabbe …pe… Hence surely it is one who is entangled by the Hindrances who casts them off.rāgo akusalo, maggo kusaloti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Manfred WierichNa hevaṁ vattabbe …pe….

Ven. VimalaKusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? 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.Nanu vuttaṁ bhagavatā—Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.“cattārimāni, bhikkhave, suvidūravidūrāni. Cross-references were linked.Katamāni cattāri? 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 “:”.Nabhañca, bhikkhave, pathavī ca—Letter-spacing with fixed spaces was replaced with bold font.idaṁ paṭhamaṁ suvidūravidūraṁ …pe… tasmā sataṁ dhammo asabbhi ārakā”ti. The corrigenda were merged into the text. Some could not be resolved, though.Attheva suttantoti? 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.Tena hi na vattabbaṁ—“kusalākusalā …pe… sammukhībhāvaṁ āgacchantī”ti.

Nivuto nīvaraṇaṁ jahatīti? Āmantā. Nanu vuttaṁ bhagavatā—“so evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmetī”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“nivuto nīvaraṇaṁ jahatī”ti …pe….

Na vattabbaṁ—“nivuto nīvaraṇaṁ jahatī”ti? Āmantā. Nanu vuttaṁ bhagavatā—“tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati …pe… avijjāsavāpi cittaṁ vimuccatī”ti. Attheva suttantoti? Āmantā. Tena hi nivuto nīvaraṇaṁ jahatīti.

Nivutakathā niṭṭhitā.