Controverted PointPathavī kammavipākoti? Theravādin:As well say that the earth belongs to feeling pleasant, painful, or neutral, or is conjoinedas mentalwith feeling or with perception, or volition, or cognition, that the earth has a mental object, that she can advert to, reflect upon, consider, attend, intend, anticipate, aim. Is not just the opposite true of her? Hence your proposition is wrong.Āmantā. as mentalSukhavedaniyā dukkhavedaniyā adukkhamasukhavedaniyā, sukhāya vedanāya sampayuttā, dukkhāya vedanāya sampayuttā, adukkhamasukhāya vedanāya sampayuttā, phassena sampayuttā, vedanāya sampayuttā, saññāya sampayuttā, cetanāya sampayuttā, cittena sampayuttā, sārammaṇā; Again, compare herwith something mental—with contact. Of contact you could say that it is both (i.) a result of action and also that it (ii.) belongs to feeling, and so on (as in). But you cannot say both these things of earth. Or if you affirm the former (i.) and deny the latter predicate (ii.) of earth, you must be prepared to do no less in the case of contact.atthi tāya āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? with something mentalNa hevaṁ vattabbe …pe… Again, the earth undergoes expansion and contraction, cutting and breaking up. Can you say as much of thementalresult of action?nanu na sukhavedaniyā na dukkhavedaniyā na adukkhamasukhavedaniyā, na sukhāya vedanāya sampayuttā, na dukkhāya vedanāya sampayuttā, na adukkhamasukhāya vedanāya sampayuttā, na phassena sampayuttā, na vedanāya sampayuttā, na saññāya sampayuttā, na cetanāya sampayuttā, na cittena sampayuttā, anārammaṇā; mentalnatthi tāya āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? Again, the earth may be bought and sold, located, collected, explored. Can you say as much of the result of action?Āmantā. Again, the earth is common to everyone else. But is the result ofmyaction common to everyone else? “Yes”, you say. But was it not said by the Exalted One:Hañci na sukhavedaniyā na dukkhavedaniyā …pe… “This treasure to none else belongs,No bandit hence may bear it.The mortal who would fare arightLet him work acts of merit”anārammaṇā; “This treasure to none else belongs,No bandit hence may bear it.The mortal who would fare arightLet him work acts of merit”natthi tāya āvaṭṭanā …pe… paṇidhi, no ca vata re vattabbe—Hence it is wrong to say that a result of action is experienced by everyone else.“pathavī kammavipāko”ti.

Again, you would admit that first the earth is established and afterwards beings are rebornon it. But does result first come to pass and afterwards people act to insure result? If you deny, you cannot maintain that earth is a result of action.Phasso kammavipāko, phasso sukhavedaniyo dukkhavedaniyo adukkhamasukhavedaniyo sukhāya vedanāya sampayutto dukkhāya …pe… adukkhamasukhāya vedanāya sampayutto phassena sampayutto vedanāya sampayutto saññāya sampayutto cetanāya sampayutto cittena sampayutto sārammaṇo; on itatthi tassa āvaṭṭanā …pe… paṇidhīti? Again, is the earth a common result of collective action? Yes, you say? Do you mean that all beings enjoy the use of the earth? If you deny, you cannot affirm your proposition. If you assent, I ask whether there are any who pass utterly away without enjoying the use of it? You assent, of course. But are there any who pass utterly away without exhausting the experienced result of their actions? Of course you deny … .Āmantā. Once more, is the earth a result of the action of a being who is a world-monarch? and do other beings share in the use of the earth? Yes, you reply. Then do other beings make use of the result of his actions? You deny … I ask again, and you assent. But then, do other beings share also in his contact, feelings, perception, volition, consciousness, faith, energy, mindfulness, concentration, understanding? Of course you deny … .Pathavī kammavipāko, pathavī sukhavedaniyā dukkhavedaniyā adukkhamasukhavedaniyā sukhāya vedanāya sampayuttā dukkhāya …pe… adukkhamasukhāya vedanāya sampayuttā phassena sampayuttā vedanāya sampayuttā saññāya sampayuttā cetanāya sampayuttā cittena sampayuttā sārammaṇā; Andhaka:But if I am wrong, surely there is action to gain dominionover the earth, action to gain sovereigntyon the earth? If so, surely the earth is a result of action.atthi tāya āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? Andhaka:Na hevaṁ vattabbe …pe… over the earthpathavī kammavipāko, pathavī na sukhavedaniyā na dukkhavedaniyā …pe… anārammaṇā; on the earthnatthi tāya āvaṭṭanā …pe… paṇidhīti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Phasso kammavipāko, phasso na sukhavedaniyo na dukkhavedaniyo …pe… anārammaṇo; Manfred Wierichnatthi tassa āvaṭṭanā …pe… paṇidhīti? Ven. VimalaNa hevaṁ vattabbe …pe….

Josephine TobinPathavī kammavipākoti? 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.Āmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Pathavī paggahaniggahupagā chedanabhedanupagāti? 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 “:”.Kammavipāko paggahaniggahupago chedanabhedanupagoti? Letter-spacing with fixed spaces was replaced with bold font.Na hevaṁ vattabbe …pe….

The corrigenda were merged into the text. Some could not be resolved, though.Labbhā pathavī ketuṁ vikketuṁ āṭhapetuṁ ocinituṁ vicinitunti? 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.Labbhā kammavipāko ketuṁ vikketuṁ āṭhapetuṁ ocinituṁ vicinitunti? Na hevaṁ vattabbe …pe….

Pathavī paresaṁ sādhāraṇāti? Āmantā. Kammavipāko paresaṁ sādhāraṇoti? Na hevaṁ vattabbe …pe….

Kammavipāko paresaṁ sādhāraṇoti? Āmantā. Nanu vuttaṁ bhagavatā—

“Asādhāraṇamaññesaṁ, acoraharaṇo nidhi; Kayirātha macco puññāni, sace sucaritaṁ care”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“kammavipāko paresaṁ sādhāraṇo”ti.

Pathavī kammavipākoti? Āmantā. Paṭhamaṁ pathavī saṇṭhāti, pacchā sattā uppajjantīti? Āmantā. Paṭhamaṁ vipāko uppajjati, pacchā vipākapaṭilābhāya kammaṁ karontīti? Na hevaṁ vattabbe …pe….

Pathavī sabbasattānaṁ kammavipākoti? Āmantā. Sabbe sattā pathaviṁ paribhuñjantīti? Na hevaṁ vattabbe …pe… sabbe sattā pathaviṁ paribhuñjantīti? Āmantā. Atthi keci pathaviṁ aparibhuñjitvā parinibbāyantīti? Āmantā. Atthi keci kammavipākaṁ akhepetvā parinibbāyantīti? Na hevaṁ vattabbe …pe….

Pathavī cakkavattisattassa kammavipākoti? Āmantā. Aññe sattā pathaviṁ paribhuñjantīti? Āmantā. Cakkavattisattassa kammavipākaṁ aññe sattā paribhuñjantīti? Na hevaṁ vattabbe …pe… cakkavattisattassa kammavipākaṁ aññe sattā paribhuñjantīti? Āmantā. Cakkavattisattassa phassaṁ vedanaṁ saññaṁ cetanaṁ cittaṁ saddhaṁ vīriyaṁ satiṁ samādhiṁ paññaṁ aññe sattā paribhuñjantīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“pathavī kammavipāko”ti? Āmantā. Nanu atthi issariyasaṁvattaniyaṁ kammaṁ adhipaccasaṁvattaniyaṁ kammanti? Āmantā. Hañci atthi issariyasaṁvattaniyaṁ kammaṁ adhipaccasaṁvattaniyaṁ kammaṁ, tena vata re vattabbe—“pathavī kammavipāko”ti.

Pathavī kammavipākotikathā niṭṭhitā.