Controverted PointOdhisodhiso kilese jahatīti? the converted manĀmantā. Theravādin:You affirm this because, you say, when a person who has worked to realize the fruit of the First Path (Stream-Winning) wins insight into the nature of Ill and its cause, he gives up thesethree of the tenfetters—theory of a soul, doubt, and the contagion of mere rule and ritual—and the corruptions involved in these, in part; further, that when such a person wins insight into the cessation of Ill, he gives up the latter two of those fetters and the corruptions involved in them, in part; further, that when such a person wins insight into the Pathleading to that cessation, he gives up those corruptions involved, in part.Sotāpattiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? three of the tenSakkāyadiṭṭhiṁ vicikicchaṁ sīlabbataparāmāsaṁ tadekaṭṭhe ca kilese ekadese jahatīti. leading to that cessationEkadesaṁ sotāpanno, ekadesaṁ na sotāpanno, ekadesaṁ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ sattakkhattuparamo, kolaṅkolo, ekabījī, buddhe aveccappasādena samannāgato, dhamme …pe… But then you should also admit—what you deny—that one part of him is Stream-Winner, one part is not; that he attains, obtains, reaches up to, lives in the realization of, enters into personal contact with the fruition of Stream-Winning with one part of him, and not with the other part of him; that with one part only of him has he earned the destiny of but seven more rebirths, or the destiny to be well reborn only twice or thrice, as man or deva, or the destiny of but one more rebirth; that in one part of him only is he filled with faith in the Buddha, the Norm, the Order; that with one part only of him is he filled with virtues dear to Ariyans.saṅghe …pe… Again, you say, that when a person who has worked to realize the fruition of the Once-Returner, wins insight into the nature of Ill and its cause, he gives up gross sensuous passions, the coarser forms of ill-will, and the corruptions involved in these, in part; further, thatwhen such a person wins insight into the cessation of Ill, he gives up the coarser forms of ill-will and the corruptions involved therewith, in part; further, that when such a person wins insight into the Pathleading to the cessation of Ill, he gives up the corruptions referred to.ariyakantehi sīlehi samannāgato ekadesaṁ ariyakantehi sīlehi na samannāgatoti? leading to the cessation of IllNa hevaṁ vattabbe …pe….

But then you should also admit—which you deny—that one part of him is Once-Returner, one part is not; that he attains, obtains, reaches up to, lives in the realization of, enters into personal contact with the fruition of the Once-Returner, with one part of him and not with the other part.Samudayadassanena kiṁ jahatīti? Again, you say, that when a person who has worked to realize the fruition of the Never-Returner, wins insight into the nature of Ill and its cause, he gives up the little residuum of sensuous passion, the little residuum of ill-will and the corruptions involved therewith, in part; further, that when such a person wins insight into the cessation of Ill, he gives up the little residuum of ill-will and the corruptions involved therewith, in part; further, that when he wins insight into the pathleading to the cessation of Ill, he gives up the corruptions aforenamed in part.Sakkāyadiṭṭhiṁ jahati, vicikicchaṁ sīlabbataparāmāsaṁ tadekaṭṭhe ca kilese ekadese jahatīti. leading to the cessation of IllEkadesaṁ sotāpanno, ekadesaṁ na sotāpanno …pe… But then you must also admit—which you deny—that one part of him is Never-Returner, one part is not; that he attains, obtains, reaches up to, lives in the realization of, enters into personal contact with the fruition of the Never-Returner with one part of him, and not with the other part of him; that with one part of him only does he complete existence within the term between birth and middle life, or within the term between middle life and death, or without external instigation, or with it; that with one part of him only does he become “an upstreamer”, bound for the senior deva-world, and not with the other part of him.ekadesaṁ ariyakantehi sīlehi samannāgato, ekadesaṁ ariyakantehi sīlehi na samannāgatoti? Again, you say that when a person who has worked to realize Arahantship wins insight into the nature of Ill and its cause, he gives up the lust of life with material quality, the lust of life of immaterial quality, conceit, distraction, ignorance, and the corruptions involved therein, in part; further, that when such an one wins insight into the cessation of Ill, he gives up the last three of those fetters and the corruptions involved therein, in part; further, that when he wins insight into the pathleading to the cessation of Ill, he gives up the last two of those fetters—distraction and ignorance—and the corruptions involved in them, in part.Na hevaṁ vattabbe …pe….

leading to the cessation of IllNirodhadassanena kiṁ jahatīti? But then you must also admit—what you deny—that one part of him is Arahant, and one part is not; that he attains to, obtains, reaches up to, lives in the realization of, enters into personal contact with Arahantship with one part of him, and not with the other part of him; that with one part only has he done with passions, hate, dullness; that with one part only has he “done that which was to be done”, “got rid of the burden”, “won the good supreme”, “wholly destroyed the fetter of becoming”, with one part only is he emancipated by perfect knowledge, is “one for whom the bar is thrown up”, “the trenches are filled”, “one who has drawn out”, “for whom there is no lock or bolt”, with one part only is he Ariyan, “with lowered banner”, “with burden fallen”, “detached”, “conqueror of a realm well conquered”, with one part only has he understood Ill, put away its cause, realized its cessation, practised the path, comprehended that which is to be comprehended, learnt that which should be learnt, put away that which is to be eliminated, developed that which is to be developed, realized that which may be realized, and not any of this with the other part.Vicikicchaṁ sīlabbataparāmāsaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Sammitiya:But if it be wrong to deny that my thesis is true, why did the Exalted One say thus:Ekadesaṁ sotāpanno, ekadesaṁ na sotāpanno …pe… Sammitiya:ekadesaṁ ariyakantehi sīlehi samannāgato, ekadesaṁ ariyakantehi sīlehi na samannāgatoti? “Little by little, one by one, as passThe moments, gradually let the wise,Likesmith the blemishes of silver, blowThe specks that mar his purity away”?Na hevaṁ vattabbe …pe….

“Little by little, one by one, as passThe moments, gradually let the wise,Likesmith the blemishes of silver, blowThe specks that mar his purity away”?Maggadassanena kiṁ jahatīti? Is the Suttanta thus? Does this not justify my answering “Yes”?Sīlabbataparāmāsaṁ tadekaṭṭhe ca kilese jahatīti. Theravādin:But was it not said by the Exalted OneEkadesaṁ sotāpanno, ekadesaṁ na sotāpanno, ekadesaṁ sotāpattiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ sattakkhattuparamo, kolaṅkolo, ekabījī, buddhe aveccappasādena samannāgato, dhamme …pe… “For him, e'en as insight doth come to pass,Three things as bygones are renounced for aye:Belief that in him dwells a soul, and doubt,And faith in rule and rite—if aught remain.Both from the fourfold doom is he released,And ne'er the six fell deeds are his to do”?saṅghe …pe… “For him, e'en as insight doth come to pass,Three things as bygones are renounced for aye:Belief that in him dwells a soul, and doubt,And faith in rule and rite—if aught remain.Both from the fourfold doom is he released,And ne'er the six fell deeds are his to do”?ariyakantehi sīlehi samannāgato, ekadesaṁ ariyakantehi sīlehi na samannāgatoti? Is the Suttanta thus?Na hevaṁ vattabbe …pe….

Again, was it not said by the Exalted One:Sakadāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? “Whenever, Obhikkhus, for the Ariyan disciple there doth arise the stainless, flawless Eye of the Norm—that whatsoever by its nature may happen, may also by its nature cease—then with the arising of that vision doth he put away these three fetters: belief in a soul, doubt, and the contagion of mere rule and ritual”?Oḷārikaṁ kāmarāgaṁ jahati, oḷārikaṁ byāpādaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Is the Suttanta thus? Hence it must not be said that the religious man gives up the corruptions piecemeal.Ekadesaṁ sakadāgāmī, ekadesaṁ na sakadāgāmī, ekadesaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharatīti? Shwe Zan AungNa hevaṁ vattabbe …pe….

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Samudayadassanena kiṁ jahatīti? Manfred WierichOḷārikaṁ kāmarāgaṁ jahati, oḷārikaṁ byāpādaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ven. VimalaEkadesaṁ sakadāgāmī, ekadesaṁ na sakadāgāmī, ekadesaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharatīti? Josephine TobinNa hevaṁ vattabbe …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.Nirodhadassanena kiṁ jahatīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Oḷārikaṁ byāpādaṁ jahati, tadekaṭṭhe ca kilese ekadese jahatīti. Cross-references were linked.Ekadesaṁ sakadāgāmī, ekadesaṁ na sakadāgāmī, ekadesaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharatīti? 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.Maggadassanena kiṁ jahatīti? The corrigenda were merged into the text. Some could not be resolved, though.Oḷārikaṁ byāpādaṁ jahati, tadekaṭṭhe ca kilese jahatīti. 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/Ekadesaṁ sakadāgāmī, ekadesaṁ na sakadāgāmī, ekadesaṁ sakadāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharatīti? 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….

Anāgāmiphalasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? Aṇusahagataṁ kāmarāgaṁ jahati, aṇusahagataṁ byāpādaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ anāgāmī, ekadesaṁ na anāgāmī, ekadesaṁ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsoto akaniṭṭhagāmī, ekadesaṁ na uddhaṁsoto akaniṭṭhagāmīti? Na hevaṁ vattabbe …pe….

Samudayadassanena kiṁ jahatīti? Aṇusahagataṁ kāmarāgaṁ jahati, aṇusahagataṁ byāpādaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ anāgāmī, ekadesaṁ na anāgāmī …pe… ekadesaṁ uddhaṁsoto akaniṭṭhagāmī, ekadesaṁ na uddhaṁsoto akaniṭṭhagāmīti? Na hevaṁ vattabbe …pe….

Nirodhadassanena kiṁ jahatīti? Aṇusahagataṁ byāpādaṁ jahati, tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ anāgāmī, ekadesaṁ na anāgāmī …pe… ekadesaṁ uddhaṁsoto akaniṭṭhagāmī, ekadesaṁ na uddhaṁsoto akaniṭṭhagāmīti? Na hevaṁ vattabbe …pe….

Maggadassanena kiṁ jahatīti? Tadekaṭṭhe ca kilese jahatīti. Ekadesaṁ anāgāmī, ekadesaṁ na anāgāmī, ekadesaṁ anāgāmiphalappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsoto akaniṭṭhagāmī, ekadesaṁ na uddhaṁsoto akaniṭṭhagāmīti? Na hevaṁ vattabbe …pe….

Arahattasacchikiriyāya paṭipanno puggalo dukkhadassanena kiṁ jahatīti? Rūparāgaṁ arūparāgaṁ mānaṁ uddhaccaṁ avijjaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ arahā, ekadesaṁ na arahā, ekadesaṁ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ vītarāgo vītadoso vītamoho katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṁ tassa pariññātaṁ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ, (ekadesaṁ sacchikātabbaṁ sacchikataṁ) ekadesaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Samudayadassanena kiṁ jahatīti? Rūparāgaṁ arūparāgaṁ jahati, mānaṁ uddhaccaṁ avijjaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ arahā, ekadesaṁ na arahā …pe… ekadesaṁ sacchikātabbaṁ sacchikataṁ, ekadesaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Nirodhadassanena kiṁ jahatīti? Mānaṁ jahati, uddhaccaṁ avijjaṁ tadekaṭṭhe ca kilese ekadese jahatīti. Ekadesaṁ arahā, ekadesaṁ na arahā …pe… ekadesaṁ sacchikātabbaṁ sacchikataṁ, ekadesaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Maggadassanena kiṁ jahatīti? Uddhaccaṁ avijjaṁ tadekaṭṭhe ca kilese jahatīti. Ekadesaṁ arahā, ekadesaṁ na arahā, ekadesaṁ arahattappatto paṭiladdho adhigato sacchikato upasampajja viharati, kāyena phusitvā viharati, ekadesaṁ na kāyena phusitvā viharati, ekadesaṁ vītarāgo vītadoso vītamoho katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto ukkhittapaligho saṅkiṇṇaparikho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto suvijitavijayo, dukkhaṁ tassa pariññātaṁ, samudayo pahīno, nirodho sacchikato, maggo bhāvito, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ, ekadesaṁ sacchikātabbaṁ sacchikataṁ, ekadesaṁ sacchikātabbaṁ na sacchikatanti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“odhisodhiso kilese jahatī”ti? Āmantā. Nanu vuttaṁ bhagavatā—

“Anupubbena medhāvī, thokaṁ thokaṁ khaṇe khaṇe; Kammāro rajatasseva, niddhame malamattano”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“odhisodhiso kilese jahatī”ti.

Odhisodhiso kilese jahatīti? Āmantā. Nanu vuttaṁ bhagavatā—

“Sahāvassa dassanasampadāya, Tayassu dhammā jahitā bhavanti; Sakkāyadiṭṭhī vicikicchitañca, Sīlabbataṁ vāpi yadatthi kiñci; Catūhapāyehi ca vippamutto, Chaccābhiṭhānāni abhabba kātun”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“odhisodhiso kilese jahatī”ti.

Odhisodhiso kilese jahatīti? Āmantā. Nanu vuttaṁ bhagavatā—“yasmiṁ, bhikkhave, samaye ariyasāvakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—‘yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman’ti, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṁyojanāni pahīyanti—sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“odhisodhiso kilese jahatī”ti.

Odhisokathā niṭṭhitā.