Controverted PointBodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyoti? Theravādin:If so,ourBodhisat must have been a disciple—i.e., one in the Ariyan Way—of Kassapa Buddha. You deny. For if you assent, you must admit that he became Buddha after his career as disciple. Moreover, a “disciple” is one who learns through information from others, while a Buddha is self-developed.Āmantā. Further, if the Bodhisat became Kassapa's disciple,entering on the first Path and Fruit, it follows that there were only three stages of fruition for him to know thoroughly when under the Bodhi Tree. But we believe that all four were then realized.Bodhisatto kassapassa bhagavato sāvakoti? entering on the first Path and FruitNa hevaṁ vattabbe …pe….

Further, would one who had entered on the Path of Assuranceas a disciplehave undergone the austerities practised by the Bodhisatin his own last life? And would such an one point to others as his teachers and practise their austerities, as did the Bodhisat in his last life?Bodhisatto kassapassa bhagavato sāvakoti? as a discipleĀmantā. in his own last lifeSāvako hutvā buddho hotīti? Do we learn that, as the Venerable Ānanda, and the householder Citta and Hatthaka the Āḷavakan entered into Assurance and lived its higher life as disciples under the Exalted One, so the Exalted One himself, as Bodhisat, acted under Kassapa Buddha? You deny, of course.Na hevaṁ vattabbe …pe….

If they did so enter, under the Exalted One, as his disciples, you cannot affirm that the Bodhisat entered on the Path of Assurance, and lived its higher life under Kassapa Buddha without being his disciple. Or can adisciple who has evolved past one birth become a non-disciple afterwards? You deny, of course.Sāvako hutvā buddho hotīti? Andhaka, Uttarāpathaka:But if our proposition is wrong, is there not a Suttanta in which the Exalted One said:Āmantā. Andhaka, Uttarāpathaka:Anussaviyoti? “Under the Exalted One Kassapa, Ānanda, I lived the higher life for supreme enlightenment in the future”?Na hevaṁ vattabbe …pe….

Theravādin:But is there not a Suttanta in which the Exalted One said:Anussaviyoti? “All have I overcome. All things I know,'Mid all things undefiled. Renouncing all,In death of craving wholly free. My ownThe deeper view. Whom should I name to thee?For me no teacher lives. I stand aloneOn earth, in heav'n rival to me there's none.Yea, I am Arahant as to this world,A Teacher I above whom there is none.Supreme enlightenment is mine alone.In holy Coolness I, all fires extinct.Now go I on seeking Benares town,To start the Wheel, to set on foot the Norm.Amid a world in gloom and very blind,I strike the alarm upon Ambrosia's Drum”?Āmantā. “All have I overcome. All things I know,'Mid all things undefiled. Renouncing all,In death of craving wholly free. My ownThe deeper view. Whom should I name to thee?For me no teacher lives. I stand aloneOn earth, in heav'n rival to me there's none.Yea, I am Arahant as to this world,A Teacher I above whom there is none.Supreme enlightenment is mine alone.In holy Coolness I, all fires extinct.Now go I on seeking Benares town,To start the Wheel, to set on foot the Norm.Amid a world in gloom and very blind,I strike the alarm upon Ambrosia's Drum”?Nanu bhagavā sayambhūti? “According to what thou declarest, brother, thou art indeed Arahant,`worthy' to beconqueror world without end”.Āmantā. `worthy' to beHañci bhagavā sayambhū, no ca vata re vattabbe—“Like unto me indeed are conquerorsWho every poisonous canker have cast out.Conquered by me is every evil thing,And therefore am I conqueror, Upaka”?“anussaviyo”ti.

“Like unto me indeed are conquerorsWho every poisonous canker have cast out.Conquered by me is every evil thing,And therefore am I conqueror, Upaka”?Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyoti? And is there not a Suttanta in which the Exalted One said:Āmantā. “Obhikkhus, it was concerning things unlearnt before that vision, insight, understanding, wisdom, light arose in me at the thought of the Ariyan Truth of the nature andfact of Ill, and that this Truth was to be understood, and was understood by me. It was concerning things unlearnt before that vision, insight, understanding, wisdom, light arose in me at the thought of the Ariyan Truth as to the Cause of Ill, and that this Truth was concerning something to be put away, and was put away by me. It was concerning things unlearnt before that vision, insight, understanding, wisdom, light arose in me at the thought of the Ariyan Truth as to the Cessation of Ill, and that this Truth was concerning something to be realized, and was realized by me. It was concerning things unlearnt before that vision, insight, understanding, wisdom, light arose in me at the thought of the Ariyan Truth as to the Course leading to the cessation of Ill, and that this truth was to be developed, and was developed by me”?Bhagavatā bodhiyā mūle tīṇeva sāmaññaphalāni abhisambuddhānīti? How then can you say that the Bodhisat entered on the Path of Assurance and lived the higher life thereofas far back asthe age of Kassapa Buddha?Na hevaṁ vattabbe …pe….

as far back asNanu bhagavatā bodhiyā mūle cattāri sāmaññaphalāni abhisambuddhānīti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Hañci bhagavatā bodhiyā mūle cattāri sāmaññaphalāni abhisambuddhāni, no ca vata re vattabbe—Manfred Wierich“bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo”ti.

Ven. VimalaBodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyoti? 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.Bodhisatto dukkarakāriyaṁ akāsīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Āmantā. Cross-references were linked.Dassanasampanno puggalo dukkarakāriyaṁ kareyyāti? 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.Bodhisatto aparantapaṁ akāsi, aññaṁ satthāraṁ uddisīti? 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/Dassanasampanno puggalo aññaṁ satthāraṁ uddiseyyāti? 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.Na hevaṁ vattabbe …pe….

Āyasmā ānando bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, āyasmā ānando bhagavato sāvakoti? Āmantā. Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, bodhisatto kassapassa bhagavato sāvakoti? Na hevaṁ vattabbe …pe….

Citto gahapati hatthako āḷavako bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, citto gahapati hatthako āḷavako bhagavato sāvakoti? Āmantā. Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, bodhisatto kassapassa bhagavato sāvakoti? Na hevaṁ vattabbe …pe….

Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, na ca kassapassa bhagavato sāvakoti? Āmantā. Āyasmā ānando bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, na ca bhagavato sāvakoti? Na hevaṁ vattabbe …pe….

Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, na ca kassapassa bhagavato sāvakoti? Āmantā. Citto gahapati hatthako āḷavako bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, na ca bhagavato sāvakoti? Na hevaṁ vattabbe …pe….

Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo, na ca kassapassa bhagavato sāvakoti? Āmantā. Sāvako jātiṁ vītivatto asāvako hotīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo”ti? Āmantā. Nanu vuttaṁ bhagavatā—“kassape ahaṁ, ānanda, bhagavati brahmacariyaṁ acariṁ āyatiṁ sambodhāyā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo”ti.

Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyoti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sabbābhibhū sabbavidūhamasmi, Sabbesu dhammesu anupalitto; Sabbañjaho taṇhakkhaye vimutto, Sayaṁ abhiññāya kamuddiseyyaṁ.

Na me ācariyo atthi, sadiso me na vijjati; Sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo.

Ahañhi arahā loke, ahaṁ satthā anuttaro; Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

Dhammacakkaṁ pavattetuṁ, Gacchāmi kāsinaṁ puraṁ; Andhībhūtasmiṁ lokasmiṁ, Āhañchaṁ amatadundubhin”ti.

“Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino”ti?

“Mādisā ve jinā honti, ye pattā āsavakkhayaṁ; Jitā me pāpakā dhammā, tasmāhaṁ upaka jino”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo”ti.

Bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyoti? Āmantā. Nanu vuttaṁ bhagavatā—“‘idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave …pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave …pe… ‘taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave …pe… pahīnanti me, bhikkhave …pe… ‘idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave …pe… ‘taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave …pe… sacchikatanti me, bhikkhave …pe… ‘idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave …pe… ‘taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave …pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“bodhisatto kassapassa bhagavato pāvacane okkantaniyāmo caritabrahmacariyo”ti.

Niyāmokkantikathā niṭṭhitā.