Controverted PointKusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalanti? involved in bodily and vocal intimationsĀmantā. Theravādin:If that be so—ifrūpainvolved in bodily action be of morally good import—then it must have a mental object, and the mental attributes of “adverting”, ideating, co-ordinated application, attending, willing, anticipating,aiming, which you deny. But otherwise it is not good.Sārammaṇaṁ, atthi tassa āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? All these things you can predicate about the good contact proceeding from good consciousness, as well as about the good feeling, perception, volition, faith, energy, mindfulness, concentration, understanding, that proceed from good consciousness, and have an object of thought, but you cannot do so aboutrūpainvolved in bodily action.Na hevaṁ vattabbe …pe… Or again, you would admit that, ifrūpaof the kind you name has no mental object, it will have no mental adverting, ideating, and so on; but you would deny that contact, feeling, perception, and the rest, similarly proceeding from good thought—good, but without mental object—lacked mental adverting, ideating, and so on.nanu anārammaṇaṁ, natthi tassa āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? Now take the matter involved in the bodily action, resulting from good thought: Is all of it morally good? You deny. But then you cannot maintain your proposition as generally true. For instance, would you call visible object which was the consequence of good thought, “good” matter? Are audible, odorous, sapid, or tangible objects, or the four elements: extended, cohesive, hot, and mobile,if they “happened” asthe result of good thought, “good” matter? You deny.Then would you call any of them, under the circumstances, indeterminate matter (neither good nor bad)? “Yes” you say; yet you deny that the matter or material quality appearing, under the circumstances, as bodily action is indeterminate. That, you say, would be “good”… .Āmantā. if they “happened” asHañci anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti, no ca vata re vattabbe—Let us then take your “good” bodily action which, as matter, has no mental object: must you not equally allow that visible or other sense-object, or those four elements which, as matter, have no mental object, are also, under the circumstances, “good”? But you deny …Similarly you refuse to see that, if you allowany sense-object, or any element brought about by good thought, and having no mental object, to be indeterminate, you must equally allow the “matter” of bodily intimation resulting from good thought and with no mental object, to be indeterminate … .“kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalan”ti.

You call this bodily intimation, which is consequent on good thought, “good” mattereven though it is so unmental asnot to be conjoined with anymental reaction or“contact”. Yet you would deny the possibility of this if, for “bodily intimation”, you substitute any sense-object, or one of the elements.Kusalena cittena samuṭṭhito phasso kusalo sārammaṇo, atthi tassa āvaṭṭanā …pe… paṇidhīti? even though it is so unmental asĀmantā. mental reaction orKusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Takenconversely, you allow that any object of sense or an element consequent on good thought, but not conjoined with any mental reaction, is indeterminate (neither good nor bad). Yet you would deny the indeterminateness if, for sense-object or element, you substitute matter of bodily action born of good thought.Na hevaṁ vattabbe …pe… And if to “not conjoined with mental reaction or contact” I add “not having a mental object”, your attitude is the same, in both alternatives ().kusalena cittena samuṭṭhitā vedanā …pe… The whole argument to be repeated for“vocal”instead of“bodily intimation”.saññā … The whole argument to be repeated for“vocal”instead of“bodily intimation”.cetanā … Next with respect to bodily intimation proceeding from bad thought. You affirm similarly that this is “morally bad” matter. Then it too must have a mental object, and those mental attributes named above, which you deny. But otherwise it is not morally bad.All these things you can predicate about the bad reaction, or “contact”, proceeding from bad consciousness, as well as about the bad feeling, perception, volition, lust, hate and dullness, pride, erroneous opinion, doubt, sloth, distraction, immodesty, and indiscretion, that proceed from bad consciousness, having a mental object, but you cannot do so about that bodily intimation, which isrūpa, or of material quality.saddhā … Or again, you will admit that, if badrūpaof the kind you name has no mental object, it will have no mental adverting and other mental attributes named above; butyou will deny that contact, feeling, perception, volition, lust, hate, and so on, proceeding from bad thought, bad and having no mental object, lack mental adverting and those other attributes … .vīriyaṁ … Now this that you call “morally bad” matter proceeding from bad consciousness: is all of it bad? Yes? Whether it be “bodily intimation”, or other material quality? This you deny, so your proposition amounts to this: that some material qualities resulting from bad consciousness are bad, some not.sati … And all that we have argued as to “bodily intimation” as “bad” matter applies to “vocal intimation”.samādhi …pe… For instance, would you call visible object which was the consequence of bad consciousness “bad” matter? Or audible, odorous, sapid, or tangible matter? Or any of the four elements? Or impure matter, tears, blood, sweat (if any of them happened as the result of bad consciousness)—would you call them “bad” matter? You deny.Then would you call any of them, under the circumstances, indeterminate matter? “Yes”, you say. Yet you deny that the matter or material quality appearing, under the circumstances, as bodily or vocal action, is indeterminate. That, you say, would be “bad”…paññā kusalā sārammaṇā, atthi tāya āvaṭṭanā …pe… paṇidhīti? Let us then take your “bad” vocal action, which, as material, has no mental object: must you not equally allow that any sense-object, or any of the four elements, or impure matter, tears, blood, sweat, which have no mental object, are also, under the circumstances, “bad”? But you deny …Similarly you refuse to see that, if you allow any of these things, when brought about by thought, and having no mental object, to be indeterminate, you must equally allow the “matter”, bodily or vocal, of action resulting from bad thought, and with no mental object, to be indeterminate.Āmantā. These paragraphs are simply repetitions of“bad”for“good”, “vocal”for“bodily”,and adding“impure matter, tears, blood, sweat”to the sense-objects and four elements.Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? These paragraphs are simply repetitions of“bad”for“good”, “vocal”for“bodily”,and adding“impure matter, tears, blood, sweat”to the sense-objects and four elements.Na hevaṁ vattabbe …pe….

Mahisāsaka, Sammitiya:But if we may not say that matter is good or bad, is not deed or word as an act good or bad?This being quite orthodox,our proposition must be right.Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Mahisāsaka, Sammitiya:Āmantā. This being quite orthodox,Kusalena cittena samuṭṭhito phasso kusalo anārammaṇo, natthi tassa āvaṭṭanā …pe… paṇidhīti? Theravādin:But if you maintain that matter is good or bad, you must not hesitate to say that all five organs and objects of sense, the four elements and impure matter, etc., are (intrinsically) good or bad—which you deny.If body and bodily action be material, would you affirm that mind and mental action are so? If these, on the contrary, are both immaterial, would you affirm that both body and bodily action are immaterial? Or if body is material and bodily action immaterial, would you speak similarly of mind and mental action?To say that bodily action as well as body is material, involves such statements as “sense-consciousness is material because the sense-organs are material”.Na hevaṁ vattabbe …pe… You must not say thatrūpa, or matter, is action (orkarma). For was it not said by the Exalted One:kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? “I say,bhikkhus, that volition iskarma; when we have willed, then we make action (orkarma) by deed, word, and thought”?Āmantā. And again:Kusalena cittena samuṭṭhitā vedanā …pe… “When, Ānanda, there is action, subjective pleasure or pain arises because it is well determined by the deed. So also when there is speech or thought, subjective pleasure or pain arises because it is well determined by the action of speech or of thought”.saññā … And again:cetanā … “There are,bhikkhus, three modes of volitional acts of body, four modes of volitional acts of speech, and three modes of volitional acts of mind, all of which amount to immoral deeds, bringing forth ill and entailing it as result. And there are a like number of modes of volitional acts of body,speech, and mind amounting to moralkarma, bringing forth and entailing happiness as result”.saddhā … Once more:vīriyaṁ … “If, Ānanda, this foolish man, Samiddhi, when asked by the Wanderer Pātaliputta, were to answer: `Brother Pātaliputta, it is when anyone has acted intentionally in deed, word, and thought that he comes to feel pleasant, or painful, or neutral feeling, felt as pleasure, as pain, or as neither': so answering he would make right answer”?sati … Is the Suttanta thus? Then it is not right to say: Matter, or material quality, iskarma(action).samādhi …pe… Shwe Zan Aungpaññā kusalā anārammaṇā, natthi tāya āvaṭṭanā …pe… paṇidhīti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Na hevaṁ vattabbe …pe….

Manfred WierichKusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalanti? Ven. VimalaĀmantā. Josephine TobinYaṁ kiñci kusalena cittena samuṭṭhitaṁ rūpaṁ sabbaṁ taṁ kusalanti? 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.Na hevaṁ vattabbe …pe….

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalanti? 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 “:”.Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ kusalanti? 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.kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ kusalanti? 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.Kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu kusalāti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ abyākatanti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ abyākatanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu abyākatāti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ kusalanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu anārammaṇā kusalāti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ abyākatanti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ abyākatanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu anārammaṇā abyākatāti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ phassavippayuttaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ phassavippayuttaṁ kusalanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ phassavippayuttaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu phassavippayuttā kusalāti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ phassavippayuttaṁ abyākatanti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu phassavippayuttā abyākatāti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ phassavippayuttaṁ kusalanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ kusalanti? Āmantā. Kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu anārammaṇā phassavippayuttā kusalāti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu anārammaṇā phassavippayuttā abyākatāti? Āmantā. Kusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalanti? Āmantā. Sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… nanu anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Hañci anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhi; no ca vata re vattabbe—“kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalan”ti.

Kusalena cittena samuṭṭhito phasso kusalo sārammaṇo, atthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … saddhā … vīriyaṁ … sati … samādhi …pe… paññā kusalā sārammaṇā, atthi tāya āvaṭṭanā …pe… paṇidhīti? Āmantā. Kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Kusalena cittena samuṭṭhito phasso kusalo anārammaṇo, natthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Kusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … saddhā … vīriyaṁ … sati … samādhi …pe… paññā kusalā anārammaṇā, natthi tāya āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Kusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ kusalanti? Āmantā. Yaṁ kiñci kusalena cittena samuṭṭhitaṁ rūpaṁ sabbaṁ taṁ kusalanti? Na hevaṁ vattabbe …pe… yathā kāyakammaṁ tathā vacīkammanti.

Akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalanti? Āmantā. Sārammaṇaṁ, atthi tassa āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? Na hevaṁ vattabbe …pe… nanu anārammaṇaṁ, natthi tassa āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhīti? Āmantā. Hañci anārammaṇaṁ, natthi tassa āvaṭṭanā ābhogo samannāhāro manasikāro cetanā patthanā paṇidhi; no ca vata re vattabbe—“akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalan”ti.

Akusalena cittena samuṭṭhito phasso akusalo sārammaṇo, atthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … rāgo … doso … moho … māno … diṭṭhi … vicikicchā … thinaṁ … uddhaccaṁ … ahirikaṁ …pe… anottappaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhito phasso akusalo anārammaṇo, natthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … rāgo … doso … moho … māno … diṭṭhi … vicikicchā … thinaṁ … uddhaccaṁ … ahirikaṁ …pe… anottappaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ kāyakammaṁ rūpaṁ akusalanti? Āmantā. Yaṁ kiñci akusalena cittena samuṭṭhitaṁ rūpaṁ sabbaṁ taṁ akusalanti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalanti? Āmantā. Sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… nanu anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Hañci anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhi; no ca vata re vattabbe—“akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalan”ti.

Akusalena cittena samuṭṭhito phasso akusalo sārammaṇo, atthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … rāgo … doso … moho … māno … diṭṭhi … vicikicchā … thinaṁ … uddhaccaṁ … ahirikaṁ …pe… anottappaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalaṁ sārammaṇaṁ, atthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhito phasso akusalo anārammaṇo, natthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Āmantā. Akusalena cittena samuṭṭhitā vedanā …pe… saññā … cetanā … rāgo … doso … moho … māno … diṭṭhi … vicikicchā … thinaṁ … uddhaccaṁ … ahirikaṁ …pe… anottappaṁ akusalaṁ anārammaṇaṁ, natthi tassa āvaṭṭanā …pe… paṇidhīti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalanti? Āmantā. Yaṁ kiñci akusalena cittena samuṭṭhitaṁ rūpaṁ sabbaṁ taṁ akusalanti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ akusalanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo akusaloti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ abyākatanti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ abyākatanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo abyākatoti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ akusalanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ …pe… rasāyatanaṁ …pe… phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo anārammaṇo akusaloti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ abyākatanti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ abyākatanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ …pe… pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo anārammaṇo abyākatoti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ phassavippayuttaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ phassavippayuttaṁ akusalanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ phassavippayuttaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo phassavippayutto akusaloti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ phassavippayuttaṁ abyākatanti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo anārammaṇo phassavippayutto abyākatoti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ phassavippayuttaṁ akusalanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ akusalanti? Āmantā. Akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo anārammaṇo phassavippayutto akusaloti? Na hevaṁ vattabbe …pe….

Akusalena cittena samuṭṭhitaṁ rūpāyatanaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe… akusalena cittena samuṭṭhitaṁ saddāyatanaṁ …pe… gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo anārammaṇo phassavippayutto abyākatoti? Āmantā. Akusalena cittena samuṭṭhitaṁ vacīkammaṁ rūpaṁ anārammaṇaṁ phassavippayuttaṁ abyākatanti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“rūpaṁ kusalampi akusalampī”ti? Āmantā. Nanu kāyakammaṁ vacīkammaṁ kusalampi akusalampīti? Āmantā. Hañci kāyakammaṁ vacīkammaṁ kusalampi akusalampi, tena vata re vattabbe—“rūpaṁ kusalampi akusalampī”ti.

Rūpaṁ kusalampi akusalampīti? Āmantā. Cakkhāyatanaṁ kusalampi akusalampīti? Na hevaṁ vattabbe …pe… rūpaṁ kusalampi akusalampīti? Āmantā. Sotāyatanaṁ …pe… ghānāyatanaṁ … jivhāyatanaṁ … kāyāyatanaṁ … rūpāyatanaṁ … saddāyatanaṁ … gandhāyatanaṁ … rasāyatanaṁ … phoṭṭhabbāyatanaṁ … pathavīdhātu … āpodhātu … tejodhātu …pe… vāyodhātu asuci assu lohitaṁ sedo kusalopi akusalopīti? Na hevaṁ vattabbe …pe….

Kāyo rūpaṁ, kāyakammaṁ rūpanti? Āmantā. Mano rūpaṁ, manokammaṁ rūpanti? Na hevaṁ vattabbe …pe… mano arūpaṁ, manokammaṁ arūpanti? Āmantā. Kāyo arūpaṁ, kāyakammaṁ arūpanti? Na hevaṁ vattabbe …pe….

Kāyo rūpanti, kāyakammaṁ rūpanti? Āmantā. Cakkhāyatanaṁ rūpanti, cakkhuviññāṇaṁ rūpanti? Na hevaṁ vattabbe …pe… kāyo rūpanti, kāyakammaṁ rūpanti? Āmantā. Sotāyatanaṁ rūpanti, sotaviññāṇaṁ rūpanti? Na hevaṁ vattabbe …pe… kāyo rūpanti, kāyakammaṁ rūpanti? Āmantā. Ghānāyatanaṁ rūpanti, ghānaviññāṇaṁ rūpanti? Na hevaṁ vattabbe …pe… kāyo rūpanti, kāyakammaṁ rūpanti? Āmantā. Jivhāyatanaṁ rūpanti, jivhāviññāṇaṁ rūpanti? Na hevaṁ vattabbe …pe… kāyo rūpanti, kāyakammaṁ rūpanti? Āmantā. Kāyāyatanaṁ rūpanti, kāyaviññāṇaṁ rūpanti? Na hevaṁ vattabbe …pe….

Rūpaṁ kammanti? Āmantā. Nanu vuttaṁ bhagavatā—“cetanāhaṁ, bhikkhave, kammaṁ vadāmi; cetayitvā kammaṁ karoti kāyena vācāya manasā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“rūpaṁ kamman”ti.

Rūpaṁ kammanti? Āmantā. Nanu vuttaṁ bhagavatā—“kāye vā, ānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ; vācāya vā, ānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ; mane vā, ānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhan”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“rūpaṁ kamman”ti.

Rūpaṁ kammanti? Āmantā. Nanu vuttaṁ bhagavatā—“tividhā, bhikkhave, kāyasañcetanā akusalaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākaṁ; catubbidhā, bhikkhave, vacīsañcetanā akusalaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākaṁ; tividhā, bhikkhave, manosañcetanā akusalaṁ manokammaṁ dukkhudrayaṁ dukkhavipākaṁ; tividhā, bhikkhave, kāyasañcetanā kusalaṁ kāyakammaṁ sukhudrayaṁ sukhavipākaṁ; catubbidhā, bhikkhave, vacīsañcetanā kusalaṁ vacīkammaṁ sukhudrayaṁ sukhavipākaṁ; tividhā, bhikkhave, manosañcetanā kusalaṁ manokammaṁ sukhudrayaṁ sukhavipākan”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“rūpaṁ kamman”ti.

Rūpaṁ kammanti? Āmantā. Nanu vuttaṁ bhagavatā—“sacāyaṁ, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya—‘sañcetaniyaṁ, āvuso pāṭaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedaniyaṁ sukhaṁ so vedayati; sañcetaniyaṁ, āvuso pāṭaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedaniyaṁ dukkhaṁ so vedayati; sañcetaniyaṁ, āvuso pāṭaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedaniyaṁ adukkhamasukhaṁ so vedayatī’ti, evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa sammā byākaramāno byākareyyā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“rūpaṁ kamman”ti.

Rūpaṁ kammantikathā niṭṭhitā.