Controverted PointPaccayatā vavatthitāti? Theravādin:But take the attitude of investigation, is not that correlated both as moral condition and as dominance? You assent. Then your proposition falls through.Āmantā. Again, is not predominant desire-to-do the dominant factor in coexistent mental states? If so, we ought to admit a dual correlation by way of(i.)dominance,(ii.)coexistence.The same holds when energy is the dominant factor. Or if dominant energy be considered as “controlling power” or faculty (indriya), we ought to admit a dual correlation by way of dominance and controlling power. Or if we consider dominant energy as a factor of the Path, we ought to admit a dual correlation by way of dominance and path or means (magga).The same holds when apperception is the dominant factor. Or if dominant consciousness be considered as nutriment (or cause,āhāra),we ought to admit a dual correlation by way of dominance and nutriment.The argument holds when we consider conscious dominance as controlling power, or investigation as a dominant factor, or, again, as part of the Path, or means.Nanu vīmaṁsā hetu, so ca adhipatīti? (ii.)Āmantā. Once more, if, on adequately revering an Ariyan phenomenon, reflection arises having that phenomenon as its dominant object, we ought here to admit the dual relation—dominance and object.Hañci vīmaṁsā hetu, so ca adhipati, tena vata re vattabbe—Or again, if this or that previous moral consciousness be related to this or that subsequent moral consciousness as consecutive, and is also repeated, have we not to admit here the dual correlation of contiguity and repetition?The same being valid for immoral states?The same correlation being valid if, for moral, or immoral, we substitute “inoperative” or “unmoral” states?“hetupaccayena paccayo, adhipatipaccayena paccayo”ti.

Mahāsaṅghika:Nevertheless, you admit the definitely distinct modes of correlation, such as “moral condition, orhetu”, contiguity, immediate succession? Then surely my proposition is right.Nanu chandādhipati sahajātānaṁ dhammānaṁ adhipatīti? Mahāsaṅghika:Āmantā. Shwe Zan AungHañci chandādhipati sahajātānaṁ dhammānaṁ adhipati, tena vata re vattabbe—This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:“adhipatipaccayena paccayo, sahajātapaccayena paccayo”ti.

Manfred WierichNanu vīriyādhipati sahajātānaṁ dhammānaṁ adhipatīti? Ven. VimalaĀmantā. Josephine TobinHañci vīriyādhipati sahajātānaṁ dhammānaṁ adhipati, tena vata re vattabbe—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.“adhipatipaccayena paccayo, sahajātapaccayena paccayo”ti.

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Nanu vīriyādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyanti? Cross-references were linked.Āmantā. 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 “:”.Hañci vīriyādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyaṁ, tena vata re vattabbe—Letter-spacing with fixed spaces was replaced with bold font.“adhipatipaccayena paccayo, indriyapaccayena paccayo”ti.

The corrigenda were merged into the text. Some could not be resolved, though.Nanu vīriyādhipati sahajātānaṁ dhammānaṁ adhipati, tañca maggaṅganti? 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.Hañci vīriyādhipati sahajātānaṁ dhammānaṁ adhipati, tañca maggaṅgaṁ, tena vata re vattabbe—“adhipatipaccayena paccayo, maggapaccayena paccayo”ti.

Nanu cittādhipati sahajātānaṁ dhammānaṁ adhipatīti? Āmantā. Hañci cittādhipati sahajātānaṁ dhammānaṁ adhipati, tena vata re vattabbe—“adhipatipaccayena paccayo, sahajātapaccayena paccayo”ti.

Nanu cittādhipati sahajātānaṁ dhammānaṁ adhipati, so ca āhāroti? Āmantā. Hañci cittādhipati sahajātānaṁ dhammānaṁ adhipati, so ca āhāro, tena vata re vattabbe—“adhipatipaccayena paccayo, āhārapaccayena paccayo”ti.

Nanu cittādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyanti? Āmantā. Hañci cittādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyaṁ, tena vata re vattabbe—“adhipatipaccayena paccayo, indriyapaccayena paccayo”ti.

Nanu vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipatīti? Āmantā. Hañci vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipati, tena vata re vattabbe—“adhipatipaccayena paccayo, sahajātapaccayena paccayo”ti.

Nanu vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyanti? Āmantā. Hañci vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipati, tañca indriyaṁ, tena vata re vattabbe—“adhipatipaccayena paccayo, indriyapaccayena paccayo”ti.

Nanu vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipati, tañca maggaṅganti? Āmantā. Hañci vīmaṁsādhipati sahajātānaṁ dhammānaṁ adhipati, tañca maggaṅgaṁ, tena vata re vattabbe—“adhipatipaccayena paccayo, maggapaccayena paccayo”ti.

Nanu ariyaṁ dhammaṁ garuṁ katvā uppajjati paccavekkhaṇā, tañcārammaṇanti? Āmantā. Hañci ariyaṁ dhammaṁ garuṁ katvā uppajjati paccavekkhaṇā, tañcārammaṇaṁ, tena vata re vattabbe—“adhipatipaccayena paccayo, ārammaṇapaccayena paccayo”ti.

Nanu purimā purimā kusalā dhammā pacchimānaṁ pacchimānaṁ kusalānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanāti? Āmantā. Hañci purimā purimā kusalā dhammā pacchimānaṁ pacchimānaṁ kusalānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanā, tena vata re vattabbe—“anantarapaccayena paccayo, āsevanapaccayena paccayo”ti.

Nanu purimā purimā akusalā dhammā pacchimānaṁ pacchimānaṁ akusalānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanāti? Āmantā. Hañci purimā purimā akusalā dhammā pacchimānaṁ pacchimānaṁ akusalānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanā, tena vata re vattabbe—“anantarapaccayena paccayo, āsevanapaccayena paccayo”ti.

Nanu purimā purimā kiriyābyākatā dhammā pacchimānaṁ pacchimānaṁ kiriyābyākatānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanāti? Āmantā. Hañci purimā purimā kiriyābyākatā dhammā pacchimānaṁ pacchimānaṁ kiriyābyākatānaṁ dhammānaṁ anantarapaccayena paccayo, sā ca āsevanā, tena vata re vattabbe—“anantarapaccayena paccayo, āsevanapaccayena paccayo”ti.

Na vattabbaṁ—“paccayatā vavatthitā”ti? Āmantā. Hetupaccayena paccayo hoti, ārammaṇapaccayena paccayo hoti, anantarapaccayena paccayo hoti, samanantarapaccayena paccayo hotīti? Na hevaṁ vattabbe. Tena hi paccayatā vavatthitāti.

Paccayatākathā niṭṭhitā.