Controverted PointAniyatassa niyāmagamanāya atthi ñāṇanti? Theravādin:If one who has not made sure has the insight for entering the Path of Assurance, then his opposite—one who has made sure—must have the insight fornotentering it. If you deny, your proposition falls through. If, by it, you maintain that one whohasmade sure hasnotthe insight fornotentering that Path, then you imply that one who hasnotmade sure hasnotthe insight for entering thereon. Which, by your proposition, is wrong.Āmantā. Again, if one who has not made sure has the insight for entering the Path of Assurance, do you then admit that one who has made sure is in the same intellectual stage? You deny. And if you admit, on the contrary, that one who has made sure has noti.e., no longerthe insightfor entering, then you must surely deny that insight also to one who has not made sure.Niyatassa aniyāmagamanāya atthi ñāṇanti? i.e., no longerNa hevaṁ vattabbe …pe….

Again, in affirming that one who has not made sure has the insight for entering the Path of Assurance, do you admit that he has also the insight for not entering it? You deny, that is, you affirm he hasnotthe insight for not entering it. Do you equally admit then that he hasnotthe insight for entering it? You deny … .Niyatassa aniyāmagamanāya natthi ñāṇanti? Doesyour proposition mean that there is a Path of Assurance for one who has not made sure of entering? You deny. Yet you admit that there is insight for entering upon it! Does this insight consist in applications of mindfulness and all the other factors of Enlightenment? You must deny, andaffirm that there is no such Assurance. How then can your proposition stand?Āmantā. You do not grant to one who is only in the prior stage of adoption the insight of the First Path? Or to one who is practising for the insight of the First … Fourth Fruition the insight of that Fruition? How then can you allow the insight of entering on the Path of Assurance to one who has not made sure?Aniyatassa niyāmagamanāya natthi ñāṇanti? Uttarāpathaka:If I am wrong, you must on the other hand admit that the Exalted One knows that a person, M or N, will enter the true Path of Assurance, and is capable of penetrating the Truths.Na hevaṁ vattabbe …pe….

Uttarāpathaka:Aniyatassa niyāmagamanāya atthi ñāṇanti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Niyatassa niyāmagamanāya atthi ñāṇanti? Manfred WierichNa hevaṁ vattabbe …pe….

Ven. VimalaNiyatassa niyāmagamanāya natthi ñāṇanti? 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.Aniyatassa niyāmagamanāya natthi ñāṇanti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Na hevaṁ vattabbe …pe….

Cross-references were linked.Aniyatassa niyāmagamanāya atthi ñāṇanti? 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.Aniyatassa aniyāmagamanāya atthi ñāṇanti? 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/Aniyatassa aniyāmagamanāya natthi ñāṇanti? 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. Aniyatassa niyāmagamanāya natthi ñāṇanti? Na hevaṁ vattabbe …pe….

Aniyatassa niyāmagamanāya atthi ñāṇanti? Āmantā. Aniyatassa niyāmagamanāya atthi niyāmoti? Na hevaṁ vattabbe …pe…

Aniyatassa niyāmagamanāya atthi ñāṇanti? Āmantā. Aniyatassa niyāmagamanāya atthi satipaṭṭhānā … sammappadhānā … iddhipādā … indriyā … balā … bojjhaṅgāti? Na hevaṁ vattabbe …pe….

Aniyatassa niyāmagamanāya natthi niyāmoti? Āmantā. Hañci aniyatassa niyāmagamanāya natthi niyāmo, no vata re vattabbe—“aniyatassa niyāmagamanāya atthi ñāṇan”ti.

Aniyatassa niyāmagamanāya natthi satipaṭṭhānā …pe… bojjhaṅgāti? Āmantā. Hañci aniyatassa niyāmagamanāya natthi bojjhaṅgā, no vata re vattabbe—“aniyatassa niyāmagamanāya atthi ñāṇan”ti.

Aniyatassa niyāmagamanāya atthi ñāṇanti? Āmantā. Gotrabhuno puggalassa sotāpattimagge ñāṇaṁ atthīti? Na hevaṁ vattabbe …pe… sotāpattiphalasacchikiriyāya paṭipannassa puggalassa sotāpattiphale ñāṇaṁ atthīti? Na hevaṁ vattabbe …pe… arahattasacchikiriyāya paṭipannassa puggalassa arahatte ñāṇaṁ atthīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“aniyatassa niyāmagamanāya atthi ñāṇan”ti? Āmantā. Nanu bhagavā jānāti—“ayaṁ puggalo sammattaniyāmaṁ okkamissati, bhabbo ayaṁ puggalo dhammaṁ abhisametun”ti? Āmantā. Hañci bhagavā jānāti—“ayaṁ puggalo sammattaniyāmaṁ okkamissati, bhabbo ayaṁ puggalo dhammaṁ abhisametuṁ”, tena vata re vattabbe—“aniyatassa niyāmagamanāya atthi ñāṇan”ti.

Niyāmakathā niṭṭhitā.