Controverted PointVādayutti

To PurgeAbstract Time-IdeasSabbamatthīti? Abstract Time-Āmantā. Theravādin:You say that “all” exists. Hereby you are involved in these further admissions:Sabbattha sabbamatthīti? All exists everywhere, at all times, in every way, in allNa hevaṁ vattabbe. things, not in a combined state, the non-existent exists, the right view which looks upon your wrong view as wrong exists.Sabbamatthīti? Again, taking all in terms of time, you affirm that the past exists, the future exists, the present exists. But is not the pastsomething that hasceased—that is, departed, changed, gone away, gone utterly away? How then can you say “the past exists”? Again, is not the futuresomething that isnot yet born, not yet come to be, not yet come to pass, has not happened, not befallen, is not manifested? How then can you say “the future exists”?Āmantā. something that hasSabbadā sabbamatthīti? something that isNa hevaṁ vattabbe. The present, you say, exists; and the present issomething that has as yetnot ceased, not departed, not changed, not gone away, not utterly gone away. And the past, you say, “exists”; then you should say of the past also that it has not ceased, not departed, and so on.Sabbamatthīti? something that has as yetĀmantā. Again, the present, you say, exists—that is, it is born, has become, has come to pass, happened, befallen, is manifested. And the future, you say, “exists”; then you should say of the future also that it is born, has become, and so on.Sabbena sabbaṁ sabbamatthīti? Again, the past, you say, exists, and yet that it has ceased, departed, and so on. And the present, you say, exists; then you should say of the present also that it has ceased, departed, and so on.Na hevaṁ vattabbe. Once more, the future, you say, exists, and yet that it is not born, not become, and so on. And the present, you say, exists; then you should say of the present also that it is not born, not become, and so on.Sabbamatthīti? Do past material qualities exist? “Yes”, you say. But if you describe these in terms of what “has ceased”, and so on, as aforesaid, how can you say “those past qualities exist”? Similarly, for future material qualities—if theyin common with all that is futureare not born, and so on, how can they be said to exist?Āmantā. in common with all that is futureSabbesu sabbamatthīti? Similarly, the other more general admissions aforestated apply also to material qualities in particular:if in saying “present material qualities exist”, you mean they have “not ceased to be”, etc., then if past material qualities “exist”, they also have “not ceased to be”, etc. And if, in saying present material qualities “exist”, you mean they are “born, are come to be”, etc., then, if future material qualities “exist”, they also are “born, are come to be”, etc. Again, if in saying “past material qualities exist”, you mean that they have “ceased, departed”, etc., then, if present material qualities “exist”, they also have “ceased”, etc. And if, in saying “future material qualities exist”, you mean they are “not yet born”, etc., then, if present material qualities “exist”, they also are “not yet born”, etc.Na hevaṁ vattabbe. Similarly, the other more general admissions aforestated apply also to material qualities in particular:Sabbamatthīti? Andall these arguments apply equally to each of the other four aggregates—to feeling, to perception, to mental coefficients, to consciousness.Āmantā. For instance, if, in saying, “present consciousness exists”, you mean it has not ceased to be, not departed, etc., then,if past consciousnessstill“exists”, it also has not “ceased to be, departed”, etc. And if, in saying “present consciousness exists”, you mean it is born, is come to be, etc., then, if future consciousness, as you say, “exists”, it also “is born, is come to be”, etc. Again, if, in saying “past consciousness exists”, you mean it has ceased, departed, etc., then, if present consciousness, as you say, “exists”, it also has “ceased, departed”, etc. And if, in saying “future consciousness exists”, you mean it is not yet born, has not come to be, etc., then, when you say “present consciousness exists”, it also is “not yet born, has not come to be, etc.Ayoganti katvā sabbamatthīti? stillNa hevaṁ vattabbe. In the expression “present material-aggregate”, in whichever order you use the two terms, if no distinction is made between each, if they are used as identical, of one import, as the same, as of the same content and origin, then when you say, that (A) present material-aggregate, on ceasing, gives up its present state, you must also admit that (A1) material-aggregate gives up its materiality. Similarly, when you say, that (a) present material-aggregate on ceasing does not give up its materiality, you must also admit that (a1) it does not give up its presence (present state).Sabbamatthīti? Sabbatthivādin:But in the expression “white cloth”, in whichever order you use the terms, if no distinction is made between each, if they are used as identical, of one import, as the same, as one in content and origin, then when you say (A) “white cloth when it is being dyed loses its whiteness”, you must also admit (A1) it loses its “clothness”.Āmantā. Sabbatthivādin:Yampi natthi, tampatthīti? Again, in the expression “white cloth”, in whichever order you use the terms, if no distinction is made between each, if they are used as aforesaid, then when you say (a) “white cloth when it is being dyed does not give up its clothness”, you must also admit that (a1) it does not give up its whiteness … .Na hevaṁ vattabbe. Theravādin:If you assert that the material-aggregate retains its materiality, you must admit that the material-aggregate is permanent, persistent, eternal, not subject to change. You know that the opposite is true; hence it should not be said that materiality is retained.Sabbamatthīti? Nibbānadoes not abandon its state asNibbāna—by this we meanNibbānais permanent, persistent, eternal, not subject to change. And you ought to mean this, too, in the case of material-aggregate, if you say that the latter does not abandon its materiality.Āmantā. Do you mean by “material-aggregate does not abandon its materiality”, that the aggregate is impermanent, non-persistent, temporary, subject to change? You assent. Well, then, you should affirm the same with regard toNibbānawhen you say:Nibbānadoes not abandon its state asNibbāna… .Sabbamatthīti yā diṭṭhi sā diṭṭhi micchādiṭṭhīti, yā diṭṭhi sā diṭṭhi sammādiṭṭhīti, hevamatthīti? If, in your statement “the past exists” (), you mean it retains its pastness or preterition, then in your statement “the future exists” () you ought to mean: it retains its futurity, and in your statement “the present exists”, you ought to mean: it retains its presentness, or presence.Na hevaṁ vattabbe. Each of these affirmations involves a similar affirmation respecting the other two divisions of time.(Saṅkhittaṁ.)

If the past “exists” and retains its preterition, then must it be permanent, persistent, eternal, not subject to change; and this, you admit, is not right.When you sayNibbānaexists, and retains its state asNibbāna, you mean: it is permanent and so on. So much also must you mean if you predicate the same respecting “the past”. Or, if you do not mean that the past is permanent and so on, when you say “it exists and retains its preterition”, then when you say this ofNibbāna, you imply thatNibbānais impermanent and so on.Vādayutti.

Allthe foregoing () applies equally to the particular past, future, and present things called “the five aggregates”—e.g.:Kālasaṁsandana

If, in your statement “past consciousness exists”, you mean: it retains its preterition, then, in your statement “future consciousness exists”, you must mean: such consciousness retains its futurity; also, in your statement “present consciousness exists”, you must mean such consciousnessretains its presence. And each of these affirmations involves a similar affirmation respecting the other two divisions of time. Again, if past consciousness exists and retains its preterition, then must it be permanent, persistent, eternal, not subject to change—and this you admit is not right. When you say, “Nibbānaexists and retains its state asNibbāna”, you mean it is permanent and so on. So much also must you mean, if you predicate the same respecting past consciousness. Or, if you do not mean that past consciousness is permanent and so on, when you say “it exists and retains its preterition”, then when you say this ofNibbāna, you imply thatNibbānais impermanent, not persistent, temporary, subject to change … .Atītaṁ atthīti? Isthe past a non-existent thing? If you say “yes”, you must reject your view that the past exists. If you say “the non-past exists”, then to say “there exists a past”, is equally wrong.Āmantā. Again, is the future a non-existent thing? If you say “yes”, you must reject your view that the future exists. If you say “the non-futurealoneexists”, then to say “there exists the future”, is equally wrong.Nanu atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? aloneĀmantā. Does that which has been future become present? If you assent, you must admit that that which was future isthe sameas that which is now present. You admit this? Then you must admit that anything which having beenfuture, ispresent, will in turn, having beenfuture, become once morepresent. You admit this? Then you must also admit that that which, not having beenfuture, is notpresent, will not in turn have beenfutureonly to becomepresentagain.Hañci atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgataṁ, no ca vata re vattabbe—future“atītaṁ atthī”ti.

presentAnāgataṁ atthīti? futureĀmantā. presentNanu anāgataṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? futureĀmantā. presentHañci anāgataṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtaṁ, no ca vata re vattabbe—future“anāgataṁ atthī”ti.

presentPaccuppannaṁ atthi paccuppannaṁ aniruddhaṁ avigataṁ avipariṇataṁ na atthaṅgataṁ na abbhatthaṅgatanti? Thisseries of dilemmas is also applicable to “present and “past”, thus:Does that which has been present become past? If so,youmust admit that that which was present isthe sameas that which is past. If you do admit this, you must also admit that anything which having beenpresent, ispastwill in turn have beenpresentonly to becomepast once more. If you do admit this, you must also admit it as true for their contradictories.Āmantā. Thisseries of dilemmas is also applicable to “present and “past”, thus:Atītaṁ atthi atītaṁ aniruddhaṁ avigataṁ avipariṇataṁ na atthaṅgataṁ na abbhatthaṅgatanti? presentNa hevaṁ vattabbe …pe… presentpaccuppannaṁ atthi paccuppannaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtanti? past once moreĀmantā. Similarly for future, present, past: Does the future, having been, become present, and the present, having been, become past?If so, you must admit that these three are identical, and that the process of becoming the one after having been the other is repeated. If you do admit this, you must admit it as true for their contradictories.Anāgataṁ atthi anāgataṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtanti? Applications of the Purged Time-IdeasNa hevaṁ vattabbe …pe….

Theravādin:Doall the conditions of an act of visual perception:eye, visible objects, visual consciousness, light, attention, whenpast, exist? If you say “yes”, you should also admit that one sees the object that is past with an eye that is past. Similarly, for all the conditions of all other varieties of sense-perception that are past—to wit: ear, audible objects, auditory consciousness, space, attention; the nose, odours, olfactory consciousness, air, attention; the tongue, sapid objects, sapid consciousness, liquid, attention; body, touches, body-consciousness, extensity, attention; mind, objects of consciousness, reflection, the seatof mental activity, attention. For instance, taking the last: you should then also admit that one perceives the “past” object of consciousness with the “past” mind.Atītaṁ atthi atītaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? all the conditions of an act of visual perception:Āmantā. of mental activityPaccuppannaṁ atthi paccuppannaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? Similarly, if the conditions of a future act of sense-perception exist—e.g., eye, visible objects, visual consciousness, light, attention— then one should see future object with future eye, and so on.For if you say that the conditions of present visual and other perception exist, and that you see present objects with an eye, etc., that is present, so, if you maintain that the past conditions of sense-perception “exist”, must you say that with the past eye one sees past objects, etc.;and similarly for future conditions of sense-perception.Na hevaṁ vattabbe …pe… If you deny that with the past eye, visible objects, visual consciousnessexisting, one does not see past objects with past eyes, equally must you deny that, with the conditions for present vision existing, one does not see present objects with present eyes. Similarly for the other senses.anāgataṁ atthi anāgataṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? Similarly for future vision.Āmantā. Does past coming-to-know exist? If you assent, you must admit that the function of knowing is done by that samepastcoming-to-know. And if you admit that, you must also admit that by that samepastcoming-to-know one understands Ill, puts away its cause, realizes its cessation, practises the Pathnot by present cognition.Paccuppannaṁ atthi paccuppannaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? not by present cognition.Na hevaṁ vattabbe.

The same argument applies to future coming-to-know.Atītaṁ rūpaṁ atthīti? Doespresent coming-to-know, or cognition, exist, and is the function of knowing performed by that same present cognition? If you assent, you must admit that, past coming-to-knowalso existing(), the function of knowing is performed bythatsame past cognition. So that if, by that present cognition, the nature of Ill be understood, its cause put away, its cessation realized, the path leading thereto be practised, it is no less by that past cognition that all this is effected.The same reasoning precisely holds good to the extent to which you maintain that present coming-to-know exists.But you maintain that,whereas the past process-of-knowingexists, it is impossible to perform the function of knowing with it. Then, by parity of reasoning, surely it is equally impossible to know with theexistingpresent process-of-knowing. More particularly, if you cannot carry out the Four Truths concerning Ill () with pastexistingcognition, neither can you do so with presentexistingcognition—which is absurd.Future knowing and present knowing are mutually involved in just the same way.Āmantā. Dothe corruptions ofhispast exist for the Arahant? You reply “yes”. But is the Arahantnowlustful withthat past, yet existinglust, hostile with that hate, ignorant with that dullness, vain with that conceit, errant with that error, perplexed with that doubt, torpid with that sloth, distracted with that excitement, shameless with that impudence, reckless with that indiscretion, all of which are past and yet “existing”?Nanu atītaṁ rūpaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? that past, yet existingĀmantā. Similarly, you say that the pastfive lowerfetters and corruptions exist for the Never-Returner. But is he now holding that theory of soul, perplexed with that doubt, infected by that contagion of mere rule and ritual, subject to residual sensuous passions and ill-will, that are past and yet “existing”?Hañci atītaṁ rūpaṁ niruddhaṁ …pe… five lowerabbhatthaṅgataṁ, no ca vata re vattabbe—Similarly, you say that the same past fetters, and grosser sensuous passions and coarser forms of ill-will “exist” for the Once-Returner. But is he now bound by those fetters, and subject to those grosser passions and coarse forms of ill-will?“atītaṁ rūpaṁ atthī”ti.

Similarly, you say that the past three fetters and lust, hate and dullness entailing the rebirths of misery, exist for the Stream-Winner. But is he now bound by those fetters and those vices?Anāgataṁ rūpaṁ atthīti? Granting that past lust exists for an average man, is he affected by that same lust? Yes? Then, surely, if past lust “exists” for an Arahant, he also is affected by that same lust? Similarly for the other nine corruptions().If you say that the average man is still subject to corruptions or fetters, past, yet “existing”, you must also admit that past corruptions and fetters, in so far as they “exist” in those who have reached any stage of the path, involve their being subject to them at present.Conversely, if it is impossible for an Arahant, or one in any lower stage of the path, to be now subject to certain corruptions or to fetters which “exist” for him as past, it is equally impossible for the average man to be subject to a corruption or fetter which “exists” for him as “past”.Āmantā. Do past hands exist? Then must you also admit that taking and laying down by them is also apparentas existences. Similarly for legs, feet, and their going to and fro, for joints of limbs, and their contracting and extending, for the stomach, and its hunger and thirst.Nanu anāgataṁ rūpaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? as existencesĀmantā. Does the past body exist? Then must you also admit that the past body undergoes lifting and lowering, annihilation and dissolution, the being shared by crows, vultures, and kites; also that poison, weapons, fire may get access to the body; also that this past body may be liable to be bound by confinement by rope or chain, by village, town, or city jail, by fourfold restraint, and by the fifth, to wit, strangling.Hañci anāgataṁ rūpaṁ ajātaṁ …pe… Do theotherpast elementsof the past bodyexist—its cohesiveness, heat, mobility? If you assent, then you must admit that with each past element the past body still performs the corresponding function.apātubhūtaṁ, no ca vata re vattabbe—other“anāgataṁ rūpaṁ atthī”ti.

of the past bodyPaccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ aniruddhaṁ avigataṁ avipariṇataṁ na atthaṅgataṁ na abbhatthaṅgatanti? Do past and future as well as present material aggregates exist? If so, then there must be three material aggregates. And if you say that past and future as well as present fivefold aggregates exist, you must admit that there are fifteen aggregates.Similarly, you must admit three organs of sight, or thrice twelve organs and objectsof sense.Similarly, you must admit three elements of sight, or eighteen elements multiplied by three time-divisions, fifty-four in all.Similarly, you must admit three visual controllers, or sixty-six controllers in all.Āmantā. Would you say that a Wheel-turning monarch of the past or of the future, as well as one of the present, “exists”? But this amounts to saying that three Wheel-turning monarchs are actually living. The same implication lies in a similar assertion respecting Perfectly Enlightened OnesBuddhas.Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ aniruddhaṁ avigataṁ avipariṇataṁ na atthaṅgataṁ na abbhatthaṅgatanti? Buddhas.Na hevaṁ vattabbe.

Doesthe past exist? “Yes” you reply. Then, is the existent the past? You reply “the existent may be past, and may be not-past”. But herein you make out that the past may be the past and may be the not-past. Your position is wrong, and you are refuted.Paccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtanti? You are similarly involved if you say that, whereas the future exists, the existent may be futureandmay not be future.So also for “the present”.Similarly, if you affirm thatNibbānaexists, but that the existent may beNibbāna, may not beNibbāna: this amounts to saying thatNibbānais or may benotNibbāna, not-Nibbānais, or may beNibbāna.Āmantā. is or may beAnāgataṁ rūpaṁ atthi anāgataṁ rūpaṁ jātaṁ bhūtaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtanti? is, or may beNa hevaṁ vattabbe.

Sabbatthivādin:Is it wrong to say “the past exists”, “the future exists”?Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? Sabbatthivādin:Āmantā. Sabbatthivādin:But was it not said by the Exalted One:Paccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? Sabbatthivādin:Na hevaṁ vattabbe.

“Whatsoever material quality,bhikkhus, whether past, future, or present, is either internal or external, gross or subtle, common or excellent, distant or near, is called the material aggregate. Whatsoever feeling, whether past, future, or present, of which the foregoing may be said, is termed the aggregate of feeling. So also are the other three aggregates”?Anāgataṁ rūpaṁ atthi anāgataṁ rūpaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? Surely then the past exists, the future exists.Āmantā. Theravādin:But was it not said by the Exalted One:Paccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? “These three modes in word, term, or name,bhikkhus, which have been distinct in the past, are now distinct, and will be distinct, are not condemned by recluses and brahmins who are wise. Which three?Na hevaṁ vattabbe.

That material aggregate which is past, which has ceased, which is changed, is reckoned, termed, named “has been”; it is not reckoned as “exists”, nor as “will be”. And so for the aggregates of feeling, perception, mental coefficients, consciousness.That material aggregate which is not yet born, and which has not appeared, is reckoned, termed, named “will be”, but is not reckoned as “exists”, nor as “has been”. And so for the mental aggregates.That material body which has come to birth, has appeared, is reckoned, termed, named “exists”, but is not reckoned as “has been”, nor as “will be”. And so for the mental aggregates.Atītā vedanā atthi …pe… That material aggregate which is past, which has ceased, which is changed, is reckoned, termed, named “has been”; it is not reckoned as “exists”, nor as “will be”. And so for the aggregates of feeling, perception, mental coefficients, consciousness.saññā atthi, saṅkhārā atthi, viññāṇaṁ atthīti? That material aggregate which is not yet born, and which has not appeared, is reckoned, termed, named “will be”, but is not reckoned as “exists”, nor as “has been”. And so for the mental aggregates.Āmantā. That material body which has come to birth, has appeared, is reckoned, termed, named “exists”, but is not reckoned as “has been”, nor as “will be”. And so for the mental aggregates.Nanu atītaṁ viññāṇaṁ niruddhaṁ vigataṁ vipariṇataṁ atthaṅgataṁ abbhatthaṅgatanti? Verily these three modes in word, term, or name,bhikkhus, are distinct, have been distinct in the past, are not, will not, be condemned by recluses and brahmins who are wise.Āmantā. “Bhikkhus, the folk of Ukkala, Lenten speakers of old,Casualists, Deniers of the Deed, Sceptics—even they, too, judged that these three modes of reckoning, terming, or naming, should not be condemned or repudiated. And why was that? Because they were afraid of blame, of unpopularity, of incurring opposition”?Hañci atītaṁ viññāṇaṁ niruddhaṁ …pe… Again, did not the venerable Phagguna say to the Exalted One:abbhatthaṅgataṁ, no ca vata re vattabbe—“Does the eye (or sight), lord, still exist by which past Buddhas, who have completed existence, have cut off the multipliers of life, have cut off its cycle, have exhausted it, and utterly passed beyond all Ill, might be revealed? Or does the ear, the nose, the tongue, the co-ordinating sense, still exist with which one might do this?“atītaṁ viññāṇaṁ atthī”ti.

”Nay, Phagguna, the eye does not exist, nor any sense by which past Buddhas, who have so wrought, might be revealed”?Anāgataṁ viññāṇaṁ atthīti? Is the Suttanta thus? Then it must surely not be said that “the past is”, “the future is”.Āmantā. Again, was it not said by the venerable Nandaka:Nanu anāgataṁ viññāṇaṁ ajātaṁ abhūtaṁ asañjātaṁ anibbattaṁ anabhinibbattaṁ apātubhūtanti? “Formerly there was greedwithin him, that was bad; that this no longer exists is good. Formerly there were hate and dullness, that was bad; that these no longer exist, that is good”?Āmantā. within himHañci anāgataṁ viññāṇaṁ ajātaṁ …pe… Is the Suttanta thus? Surely then it should not be said that “the past exists”.apātubhūtaṁ, no ca vata re vattabbe—Sabbatthivādin:But was it not said by the Exalted One:“anāgataṁ viññāṇaṁ atthī”ti.

Sabbatthivādin:Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ aniruddhaṁ …pe… “If,bhikkhus, there be lust after, pleasure in, craving for, edible food, consciousness establishes itself and grows there. Whereverconsciousness establishes itself and grows, there doth exist an entry for mind and body. Wherever an entry for mind and body doth exist, there do grow mental coefficients. Wherever mental coefficients do grow, there re-becoming in the future doth exist. Wherever re-becoming in the future doth exist, there do follow future birth, decay, and dying. Wherever future birth, decay, and dying do exist, I,bhikkhus, do declare that to be accompanied by grief, anguish, and despair. And whether the “food” beedible, orcontact, or act of will, or consciousness, I declare it to be accompanied by grief, anguish, and despair”?na abbhatthaṅgatanti? edible, orĀmantā. Is the Suttanta thus? Hence must it not surely be said “the future exists”?Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ aniruddhaṁ …pe… Theravādin:But was it not also said by the Exalted One:na abbhatthaṅgatanti? “If there be no lust after, pleasure in, craving for, edible food, consciousness doth not establish itself or grow there. Wherever consciousness doth not establish itself and grow, there doth not exist an entry for mind and body. Wherever an entry for mind and body doth not exist, there doth exist no growth of mental coefficients. Wherever growth of mental coefficients doth not exist, there doth exist no future re-becoming. Wherever future re-becoming doth not exist, there doth exist no future birth, no decay and dying. Wherever there doth exist in the future no birth, decay, or dying, I declare,bhikkhus, that such edible food is not attended by grief, anguish, and despair. Or whether the “food” be contact, or act of will,or consciousness, I declare it to be unattended by grief, anguish, and despair”?Na hevaṁ vattabbe.

Is the Suttanta thus? Surely then it should not be said that “the future exists”.Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ jātaṁ …pe… Shwe Zan Aungpātubhūtanti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Āmantā. Manfred WierichAnāgataṁ viññāṇaṁ atthi anāgataṁ viññāṇaṁ jātaṁ …pe… Ven. Vimalapātubhūtanti? Josephine TobinNa hevaṁ 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.Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ niruddhaṁ …pe… Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.abbhatthaṅgatanti? 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 “:”.Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ niruddhaṁ …pe… Letter-spacing with fixed spaces was replaced with bold font.abbhatthaṅgatanti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe. 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/Anāgataṁ viññāṇaṁ atthi anāgataṁ viññāṇaṁ ajātaṁ …pe… 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.apātubhūtanti? Āmantā.

Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ ajātaṁ …pe… apātubhūtanti? Na hevaṁ vattabbe.

“Paccuppannan”ti vā “rūpan”ti vā, “rūpan”ti vā “paccuppannan”ti vā paccuppannaṁ rūpaṁ appiyaṁ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Paccuppannaṁ rūpaṁ nirujjhamānaṁ paccuppannabhāvaṁ jahatīti? Āmantā. Rūpabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

“Paccuppannan”ti vā “rūpan”ti vā, “rūpan”ti vā “paccuppannan”ti vā paccuppannaṁ rūpaṁ appiyaṁ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Paccuppannaṁ rūpaṁ nirujjhamānaṁ rūpabhāvaṁ na jahatīti? Āmantā. Paccuppannabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe….

“Odātan”ti vā “vatthan”ti vā, “vatthan”ti vā “odātan”ti vā odātaṁ vatthaṁ appiyaṁ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Odātaṁ vatthaṁ rajjamānaṁ odātabhāvaṁ jahatīti? Āmantā. Vatthabhāvaṁ jahatīti? Na hevaṁ vattabbe.

“Odātan”ti vā “vatthan”ti vā, “vatthan”ti vā “odātan”ti vā odātaṁ vatthaṁ appiyaṁ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Odātaṁ vatthaṁ rajjamānaṁ vatthabhāvaṁ na jahatīti? Āmantā. Odātabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe…

Rūpaṁ rūpabhāvaṁ na jahatīti? Āmantā. Rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe. Nanu rūpaṁ rūpabhāvaṁ na jahatīti rūpaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Hañci rūpaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammaṁ, no ca vata re vattabbe—“rūpaṁ rūpabhāvaṁ na jahatī”ti.

Nibbānaṁ nibbānabhāvaṁ na jahatīti nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Āmantā. Rūpaṁ rūpabhāvaṁ na jahatīti rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe… rūpaṁ rūpabhāvaṁ na jahati rūpaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītaṁ atthi atītaṁ atītabhāvaṁ na jahatīti? Āmantā. Anāgataṁ atthi anāgataṁ anāgatabhāvaṁ na jahatīti? Na hevaṁ vattabbe. Atītaṁ atthi atītaṁ atītabhāvaṁ na jahatīti? Āmantā. Paccuppannaṁ atthi paccuppannaṁ paccuppannabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe….

Anāgataṁ atthi anāgataṁ anāgatabhāvaṁ jahatīti? Āmantā. Atītaṁ atthi atītaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ atthi paccuppannaṁ paccuppannabhāvaṁ jahatīti? Āmantā. Atītaṁ atthi atītaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe.

Atītaṁ atthi atītaṁ atītabhāvaṁ na jahatīti? Āmantā. Atītaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe… nanu atītaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Hañci atītaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammaṁ, no ca vata re vattabbe—“atītaṁ atthi atītaṁ atītabhāvaṁ na jahatī”ti.

Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahatīti nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Āmantā. Atītaṁ atthi atītaṁ atītabhāvaṁ na jahatīti atītaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītaṁ atthi atītaṁ atītabhāvaṁ na jahati atītaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahatīti? Āmantā. Anāgataṁ rūpaṁ atthi anāgataṁ rūpaṁ anāgatabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe… atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahatīti? Āmantā. Paccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ paccuppannabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe….

Anāgataṁ rūpaṁ atthi anāgataṁ rūpaṁ anāgatabhāvaṁ jahatīti? Āmantā. Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ rūpaṁ atthi paccuppannaṁ rūpaṁ paccuppannabhāvaṁ jahatīti? Āmantā. Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahatīti? Āmantā. Atītaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe… nanu atītaṁ rūpaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Hañci atītaṁ rūpaṁ aniccaṁ …pe… vipariṇāmadhammaṁ, no ca vata re vattabbe—“atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahatī”ti.

Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Āmantā. Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahati atītaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītaṁ rūpaṁ atthi atītaṁ rūpaṁ atītabhāvaṁ na jahati atītaṁ rūpaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītā vedanā atthi … atītā saññā atthi … atītā saṅkhārā atthi … atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahatīti? Āmantā. Anāgataṁ viññāṇaṁ atthi anāgataṁ viññāṇaṁ anāgatabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe… atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahatīti? Āmantā. Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ paccuppannabhāvaṁ na jahatīti? Na hevaṁ vattabbe …pe….

Anāgataṁ viññāṇaṁ atthi anāgataṁ viññāṇaṁ anāgatabhāvaṁ jahatīti? Āmantā. Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ viññāṇaṁ atthi paccuppannaṁ viññāṇaṁ paccuppannabhāvaṁ jahatīti? Āmantā. Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ jahatīti? Na hevaṁ vattabbe …pe….

Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahatīti? Āmantā. Atītaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe… nanu atītaṁ viññāṇaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Hañci atītaṁ viññāṇaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammaṁ, no ca vata re vattabbe—“atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahatī”ti.

Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Āmantā. Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahati atītaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

Atītaṁ viññāṇaṁ atthi atītaṁ viññāṇaṁ atītabhāvaṁ na jahati atītaṁ viññāṇaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Āmantā. Nibbānaṁ atthi nibbānaṁ nibbānabhāvaṁ na jahati nibbānaṁ aniccaṁ adhuvaṁ asassataṁ vipariṇāmadhammanti? Na hevaṁ vattabbe …pe….

1. Vacanasodhana

Atītaṁ nvatthīti? Āmantā. Hañci atītaṁ nvatthi, atītaṁ atthīti micchā. Hañci vā pana atthi nvātītaṁ, atthi atītanti micchā. Anāgataṁ nvatthīti? Āmantā. Hañci anāgataṁ nvatthi, anāgataṁ atthīti micchā. Hañci vā pana atthi nvānāgataṁ, atthi anāgatanti micchā.

Anāgataṁ hutvā paccuppannaṁ hotīti? Āmantā. Taññeva anāgataṁ taṁ paccuppannanti? Na hevaṁ vattabbe …pe… taññeva anāgataṁ taṁ paccuppannanti? Āmantā. Hutvā hoti hutvā hotīti? Na hevaṁ vattabbe …pe… hutvā hoti hutvā hotīti? Āmantā. Na hutvā na hoti na hutvā na hotīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ hutvā atītaṁ hotīti? Āmantā. Taññeva paccuppannaṁ taṁ atītanti? Na hevaṁ vattabbe …pe… taññeva paccuppannaṁ taṁ atītanti? Āmantā. Hutvā hoti hutvā hotīti? Na hevaṁ vattabbe …pe… hutvā hoti hutvā hotīti? Āmantā. Na hutvā na hoti na hutvā na hotīti? Na hevaṁ vattabbe …pe….

Anāgataṁ hutvā paccuppannaṁ hoti, paccuppannaṁ hutvā atītaṁ hotīti? Āmantā. Taññeva anāgataṁ taṁ paccuppannaṁ taṁ atītanti? Na hevaṁ vattabbe …pe… taññeva anāgataṁ taṁ paccuppannaṁ taṁ atītanti? Āmantā. Hutvā hoti hutvā hotīti? Na hevaṁ vattabbe …pe… hutvā hoti hutvā hotīti? Āmantā. Na hutvā na hoti na hutvā na hotīti? Na hevaṁ vattabbe.

2. Atītacakkhurūpādikathā

Atītaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthīti? Āmantā. Atītena cakkhunā atītaṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe… atītaṁ sotaṁ atthi saddā atthi sotaviññāṇaṁ atthi ākāso atthi manasikāro atthīti? Āmantā. Atītena sotena atītaṁ saddaṁ suṇātīti? Na hevaṁ vattabbe …pe… atītaṁ ghānaṁ atthi gandhā atthi ghānaviññāṇaṁ atthi vāyo atthi manasikāro atthīti? Āmantā. Atītena ghānena atītaṁ gandhaṁ ghāyatīti? Na hevaṁ vattabbe …pe… atītā jivhā atthi rasā atthi jivhāviññāṇaṁ atthi āpo atthi manasikāro atthīti? Āmantā. Atītāya jivhāya atītaṁ rasaṁ sāyatīti? Na hevaṁ vattabbe …pe… atīto kāyo atthi phoṭṭhabbā atthi kāyaviññāṇaṁ atthi pathavī atthi manasikāro atthīti? Āmantā. Atītena kāyena atītaṁ phoṭṭhabbaṁ phusatīti? Na hevaṁ vattabbe …pe… atīto mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthīti? Āmantā. Atītena manena atītaṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

Anāgataṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthīti? Āmantā. Anāgatena cakkhunā anāgataṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe… anāgataṁ sotaṁ atthi … ghānaṁ atthi … jivhā atthi … kāyo atthi … mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthīti? Āmantā. Anāgatena manena anāgataṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, paccuppannena cakkhunā paccuppannaṁ rūpaṁ passatīti? Āmantā. Atītaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, atītena cakkhunā atītaṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe…. Paccuppannaṁ sotaṁ atthi … ghānaṁ atthi … jivhā atthi … kāyo atthi … mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, paccuppannena manena paccuppannaṁ dhammaṁ vijānātīti? Āmantā. Atīto mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, atītena manena atītaṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, paccuppannena cakkhunā paccuppannaṁ rūpaṁ passatīti? Āmantā. Anāgataṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, anāgatena cakkhunā anāgataṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe… paccuppannaṁ sotaṁ atthi … ghānaṁ atthi … jivhā atthi … kāyo atthi … mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, paccuppannena manena paccuppannaṁ dhammaṁ vijānātīti? Āmantā. Anāgato mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, anāgatena manena anāgataṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

Atītaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, na ca atītena cakkhunā atītaṁ rūpaṁ passatīti? Āmantā. Paccuppannaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, na ca paccuppannena cakkhunā paccuppannaṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe… atītaṁ sotaṁ atthi … ghānaṁ atthi … jivhā atthi … kāyo atthi … mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, na ca atītena manena atītaṁ dhammaṁ vijānātīti? Āmantā. Paccuppanno mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, na ca paccuppannena manena paccuppannaṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

Anāgataṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, na ca anāgatena cakkhunā anāgataṁ rūpaṁ passatīti? Āmantā. Paccuppannaṁ cakkhuṁ atthi rūpā atthi cakkhuviññāṇaṁ atthi āloko atthi manasikāro atthi, na ca paccuppannena cakkhunā paccuppannaṁ rūpaṁ passatīti? Na hevaṁ vattabbe …pe… anāgataṁ sotaṁ atthi … ghānaṁ atthi … jivhā atthi … kāyo atthi … mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, na ca anāgatena manena anāgataṁ dhammaṁ vijānātīti? Āmantā. Paccuppanno mano atthi dhammā atthi manoviññāṇaṁ atthi vatthuṁ atthi manasikāro atthi, na ca paccuppannena manena paccuppannaṁ dhammaṁ vijānātīti? Na hevaṁ vattabbe …pe….

3. Atītañāṇādikathā

Atītaṁ ñāṇaṁ atthīti? Āmantā. Tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe….

Anāgataṁ ñāṇaṁ atthīti? Āmantā. Tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe….

Paccuppannaṁ ñāṇaṁ atthi, tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Atītaṁ ñāṇaṁ atthi, tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… paccuppannaṁ ñāṇaṁ atthi, tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Āmantā. Atītaṁ ñāṇaṁ atthi, tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe… paccuppannaṁ ñāṇaṁ atthi, tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Anāgataṁ ñāṇaṁ atthi, tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… paccuppannaṁ ñāṇaṁ atthi, tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Āmantā. Anāgataṁ ñāṇaṁ atthi, tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe….

Atītaṁ ñāṇaṁ atthi, na ca tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Paccuppannaṁ ñāṇaṁ atthi, na ca tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… atītaṁ ñāṇaṁ atthi, na ca tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Āmantā. Paccuppannaṁ ñāṇaṁ atthi, na ca tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe….

Anāgataṁ ñāṇaṁ atthi, na ca tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Āmantā. Paccuppannaṁ ñāṇaṁ atthi, na ca tena ñāṇena ñāṇakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe…. Anāgataṁ ñāṇaṁ atthi, na ca tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Āmantā. Paccuppannaṁ ñāṇaṁ atthi, na ca tena ñāṇena dukkhaṁ parijānāti, samudayaṁ pajahati, nirodhaṁ sacchikaroti, maggaṁ bhāvetīti? Na hevaṁ vattabbe …pe….

4. Arahantādikathā

Arahato atīto rāgo atthīti? Āmantā. Arahā tena rāgena sarāgoti? Na hevaṁ vattabbe …pe… arahato atīto doso atthīti? Āmantā. Arahā tena dosena sadosoti? Na hevaṁ vattabbe …pe… arahato atīto moho atthīti? Āmantā. Arahā tena mohena samohoti? Na hevaṁ vattabbe …pe… arahato atīto māno atthīti? Āmantā. Arahā tena mānena samānoti? Na hevaṁ vattabbe …pe… arahato atītā diṭṭhi atthīti? Āmantā. Arahā tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… arahato atītā vicikicchā atthīti? Āmantā. Arahā tāya vicikicchāya savicikicchoti? Na hevaṁ vattabbe …pe… arahato atītaṁ thinaṁ atthīti? Āmantā. Arahā tena thinena sathinoti? Na hevaṁ vattabbe …pe… arahato atītaṁ uddhaccaṁ atthīti? Āmantā. Arahā tena uddhaccena sauddhaccoti? Na hevaṁ vattabbe …pe… arahato atītaṁ ahirikaṁ atthīti? Āmantā. Arahā tena ahirikena saahirikoti? Na hevaṁ vattabbe …pe… arahato atītaṁ anottappaṁ atthīti? Āmantā. Arahā tena anottappena saanottappīti? Na hevaṁ vattabbe …pe….

Anāgāmissa atītā sakkāyadiṭṭhi atthīti? Āmantā. Anāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… anāgāmissa atītā vicikicchā atthi … atīto sīlabbataparāmāso atthi … atīto aṇusahagato kāmarāgo atthi … atīto aṇusahagato byāpādo atthīti? Āmantā. Anāgāmī tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Sakadāgāmissa atītā sakkāyadiṭṭhi atthīti? Āmantā. Sakadāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… sakadāgāmissa atītā vicikicchā atthi … atīto sīlabbataparāmāso atthi … atīto oḷāriko kāmarāgo atthi … atīto oḷāriko byāpādo atthīti? Āmantā. Sakadāgāmī tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Sotāpannassa atītā sakkāyadiṭṭhi atthīti? Āmantā. Sotāpanno tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… sotāpannassa atītā vicikicchā atthi … atīto sīlabbataparāmāso atthi … atīto apāyagamanīyo rāgo atthi … atīto apāyagamanīyo doso atthi … atīto apāyagamanīyo moho atthīti? Āmantā. Sotāpanno tena mohena samohoti? Na hevaṁ vattabbe …pe….

Puthujjanassa atīto rāgo atthi, puthujjano tena rāgena sarāgoti? Āmantā. Arahato atīto rāgo atthi, arahā tena rāgena sarāgoti? Na hevaṁ vattabbe …pe… puthujjanassa atīto doso atthi …pe… atītaṁ anottappaṁ atthi puthujjano tena anottappena anottappīti? Āmantā. Arahato atītaṁ anottappaṁ atthi, arahā tena anottappena anottappīti? Na hevaṁ vattabbe …pe….

Puthujjanassa atītā sakkāyadiṭṭhi atthi, puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Anāgāmissa atītā sakkāyadiṭṭhi atthi, anāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… puthujjanassa atītā vicikicchā atthi …pe… atīto aṇusahagato byāpādo atthi, puthujjano tena byāpādena byāpannacittoti? Āmantā. Anāgāmissa atīto aṇusahagato byāpādo atthi, anāgāmī tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Puthujjanassa atītā sakkāyadiṭṭhi atthi, puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Sakadāgāmissa atītā sakkāyadiṭṭhi atthi, sakadāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… puthujjanassa atītā vicikicchā atthi … atīto oḷāriko byāpādo atthi, puthujjano tena byāpādena byāpannacittoti? Āmantā. Sakadāgāmissa atīto oḷāriko byāpādo atthi, sakadāgāmī tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Puthujjanassa atītā sakkāyadiṭṭhi atthi, puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Sotāpannassa atītā sakkāyadiṭṭhi atthi, sotāpanno tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… puthujjanassa atītā vicikicchā atthi …pe… atīto apāyagamanīyo moho atthi, puthujjano tena mohena samohoti? Āmantā. Sotāpannassa atīto apāyagamanīyo moho atthi, sotāpanno tena mohena samohoti? Na hevaṁ vattabbe …pe….

Arahato atīto rāgo atthi, na ca arahā tena rāgena sarāgoti? Āmantā. Puthujjanassa atīto rāgo atthi, na ca puthujjano tena rāgena sarāgoti? Na hevaṁ vattabbe …pe… arahato atīto doso atthi …pe… atītaṁ anottappaṁ atthi, na ca arahā tena anottappena anottappīti? Āmantā. Puthujjanassa atītaṁ anottappaṁ atthi, na ca puthujjano tena anottappena anottappīti? Na hevaṁ vattabbe …pe….

Anāgāmissa atītā sakkāyadiṭṭhi atthi, na ca anāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Puthujjanassa atītā sakkāyadiṭṭhi atthi, na ca puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… anāgāmissa atītā vicikicchā atthi …pe… atīto aṇusahagato byāpādo atthi, na ca anāgāmī tena byāpādena byāpannacittoti? Āmantā. Puthujjanassa atīto aṇusahagato byāpādo atthi, na ca puthujjano tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Sakadāgāmissa atītā sakkāyadiṭṭhi atthi, na ca sakadāgāmī tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Puthujjanassa atītā sakkāyadiṭṭhi atthi, na ca puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… sakadāgāmissa atītā vicikicchā atthi …pe… atīto oḷāriko byāpādo atthi, na ca sakadāgāmī tena byāpādena byāpannacittoti? Āmantā. Puthujjanassa atīto oḷāriko byāpādo atthi, na ca puthujjano tena byāpādena byāpannacittoti? Na hevaṁ vattabbe …pe….

Sotāpannassa atītā sakkāyadiṭṭhi atthi, na ca sotāpanno tāya diṭṭhiyā sadiṭṭhikoti? Āmantā. Puthujjanassa atītā sakkāyadiṭṭhi atthi, na ca puthujjano tāya diṭṭhiyā sadiṭṭhikoti? Na hevaṁ vattabbe …pe… sotāpannassa atītā vicikicchā atthi …pe… atīto apāyagamanīyo moho atthi, na ca sotāpanno tena mohena samohoti? Āmantā. Puthujjanassa atīto apāyagamanīyo moho atthi, na ca puthujjano tena mohena samohoti? Na hevaṁ vattabbe …pe….

5. Atītahatthādikathā

Atītā hatthā atthīti? Āmantā. Atītesu hatthesu sati ādānanikkhepanaṁ paññāyatīti? Na hevaṁ vattabbe …pe… atītā pādā atthīti? Āmantā. Atītesu pādesu sati abhikkamapaṭikkamo paññāyatīti? Na hevaṁ vattabbe …pe… atītā pabbā atthīti? Āmantā. Atītesu pabbesu sati samiñjanapasāraṇaṁ paññāyatīti? Na hevaṁ vattabbe …pe… atīto kucchi atthīti? Āmantā. Atītasmiṁ kucchismiṁ sati jighacchā pipāsā paññāyatīti? Na hevaṁ vattabbe …pe….

Atīto kāyo atthīti? Āmantā. Atīto kāyo paggahaniggahupago chedanabhedanupago kākehi gijjhehi kulalehi sādhāraṇoti? Na hevaṁ vattabbe …pe… atīte kāye visaṁ kameyya, satthaṁ kameyya, aggi kameyyāti? Na hevaṁ vattabbe …pe… labbhā atīto kāyo addubandhanena bandhituṁ, rajjubandhanena bandhituṁ, saṅkhalikabandhanena bandhituṁ, gāmabandhanena bandhituṁ, nigamabandhanena bandhituṁ, nagarabandhanena bandhituṁ, janapadabandhanena bandhituṁ, kaṇṭhapañcamehi bandhanehi bandhitunti? Na hevaṁ vattabbe …pe….

Atīto āpo atthīti? Āmantā. Tena āpena āpakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… atīto tejo atthīti? Āmantā. Tena tejena tejakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe… atīto vāyo atthīti? Āmantā. Tena vāyena vāyakaraṇīyaṁ karotīti? Na hevaṁ vattabbe …pe….

6. Atītakkhandhādisamodhānakathā

Atīto rūpakkhandho atthi, anāgato rūpakkhandho atthi, paccuppanno rūpakkhandho atthīti? Āmantā. Tayo rūpakkhandhāti? Na hevaṁ vattabbe …pe… atītā pañcakkhandhā atthi, anāgatā pañcakkhandhā atthi, paccuppannā pañcakkhandhā atthīti? Āmantā. Pannarasakkhandhāti? Na hevaṁ vattabbe …pe….

Atītaṁ cakkhāyatanaṁ atthi, anāgataṁ cakkhāyatanaṁ atthi, paccuppannaṁ cakkhāyatanaṁ atthīti? Āmantā. Tīṇi cakkhāyatanānīti? Na hevaṁ vattabbe …pe… atītāni dvādasāyatanāni atthi, anāgatāni dvādasāyatanāni atthi, paccuppannāni dvādasāyatanāni atthīti? Āmantā. Chattiṁsāyatanānīti? Na hevaṁ vattabbe …pe….

Atītā cakkhudhātu atthi, anāgatā cakkhudhātu atthi, paccuppannā cakkhudhātu atthīti? Āmantā. Tisso cakkhudhātuyoti? Na hevaṁ vattabbe …pe… atītā aṭṭhārasa dhātuyo atthi, anāgatā aṭṭhārasa dhātuyo atthi, paccuppannā aṭṭhārasa dhātuyo atthīti? Āmantā. Catupaññāsa dhātuyoti? Na hevaṁ vattabbe …pe….

Atītaṁ cakkhundriyaṁ atthi, anāgataṁ cakkhundriyaṁ atthi, paccuppannaṁ cakkhundriyaṁ atthīti? Āmantā. Tīṇi cakkhundriyānīti? Na hevaṁ vattabbe …pe… atītāni bāvīsatindriyāni atthi, anāgatāni bāvīsatindriyāni atthi, paccuppannāni bāvīsatindriyāni atthīti? Āmantā. Chasaṭṭhindriyānīti? Na hevaṁ vattabbe …pe….

Atīto rājā cakkavattī atthi, anāgato rājā cakkavattī atthi, paccuppanno rājā cakkavattī atthīti? Āmantā. Tiṇṇannaṁ rājūnaṁ cakkavattīnaṁ sammukhībhāvo hotīti? Na hevaṁ vattabbe …pe….

Atīto sammāsambuddho atthi, anāgato sammāsambuddho atthi, paccuppanno sammāsambuddho atthīti? Āmantā. Tiṇṇannaṁ sammāsambuddhānaṁ sammukhībhāvo hotīti? Na hevaṁ vattabbe …pe….

7. Padasodhanakathā

Atītaṁ atthīti? Āmantā. Atthi atītanti? Atthi siyā atītaṁ, siyā nvātītanti.

Ājānāhi niggahaṁ. Hañci atītaṁ atthi, atthi siyā atītaṁ, siyā nvātītaṁ, tenātītaṁ nvātītaṁ, nvātītaṁ atītanti. Yaṁ tattha vadesi—“vattabbe kho—‘atītaṁ atthi atthi siyā atītaṁ, siyā nvātītaṁ, tenātītaṁ nvātītaṁ, nvātītaṁ atītan’”ti micchā.

No ce pana atītaṁ nvātītaṁ nvātītaṁ atītanti, no ca vata re vattabbe—“atītaṁ atthi atthi siyā atītaṁ, siyā nvātītan”ti. Yaṁ tattha vadesi—“vattabbe kho—‘atītaṁ atthi atthi siyā atītaṁ, siyā nvātītaṁ, tenātītaṁ nvātītaṁ, nvātītaṁ atītan’”ti micchā.

Anāgataṁ atthīti? Āmantā. Atthi anāgatanti? Atthi siyā anāgataṁ, siyā nvānāgatanti.

Ājānāhi niggahaṁ. Hañci anāgataṁ atthi atthi siyā anāgataṁ siyā nvānāgataṁ, tenānāgataṁ nvānāgataṁ, nvānāgataṁ anāgatanti. Yaṁ tattha vadesi—“vattabbe kho—‘anāgataṁ atthi atthi siyā anāgataṁ, siyā nvānāgataṁ, tenānāgataṁ nvānāgataṁ, nvānāgataṁ anāgatan’”ti micchā.

No ce panānāgataṁ nvānāgataṁ nvānāgataṁ anāgatanti, no ca vata re vattabbe—“anāgataṁ atthi atthi siyā anāgataṁ, siyā nvānāgatan”ti. Yaṁ tattha vadesi—“vattabbe kho—‘anāgataṁ atthi atthi siyā anāgataṁ, siyā nvānāgataṁ, tenānāgataṁ nvānāgataṁ, nvānāgataṁ anāgatan’”ti micchā.

Paccuppannaṁ atthīti? Āmantā. Atthi paccuppannanti? Atthi siyā paccuppannaṁ, siyā no paccuppannanti.

Ājānāhi niggahaṁ. Hañci paccuppannaṁ atthi atthi siyā paccuppannaṁ, siyā no paccuppannaṁ, tena paccuppannaṁ, no paccuppannaṁ, no paccuppannaṁ paccuppannanti. Yaṁ tattha vadesi—“vattabbe kho—‘paccuppannaṁ atthi atthi siyā paccuppannaṁ, siyā no paccuppannaṁ, tena paccuppannaṁ no paccuppannaṁ, no paccuppannaṁ paccuppannan’”ti micchā.

No ce pana paccuppannaṁ no paccuppannaṁ, no paccuppannaṁ paccuppannanti, no ca vata re vattabbe—“paccuppannaṁ atthi atthi siyā paccuppannaṁ, siyā no paccuppannan”ti. Yaṁ tattha vadesi—“vattabbe kho—‘paccuppannaṁ atthi atthi siyā paccuppannaṁ, siyā no paccuppannaṁ, tena paccuppannaṁ no paccuppannaṁ, no paccuppannaṁ paccuppannan’”ti micchā.

Nibbānaṁ atthīti? Āmantā. Atthi nibbānanti? Atthi siyā nibbānaṁ siyā no nibbānanti.

Ājānāhi niggahaṁ. Hañci nibbānaṁ atthi atthi siyā nibbānaṁ, siyā no nibbānaṁ, tena nibbānaṁ no nibbānaṁ, no nibbānaṁ nibbānanti. Yaṁ tattha vadesi—“vattabbe kho—‘nibbānaṁ atthi atthi siyā nibbānaṁ, siyā no nibbānaṁ, tena nibbānaṁ no nibbānaṁ, no nibbānaṁ nibbānan’”ti micchā.

No ce pana nibbānaṁ no nibbānaṁ, no nibbānaṁ nibbānanti, no ca vata re vattabbe—“nibbānaṁ atthi atthi siyā nibbānaṁ, siyā no nibbānan”ti. Yaṁ tattha vadesi—“vattabbe kho—‘nibbānaṁ atthi atthi siyā nibbānaṁ, siyā no nibbānaṁ, tena nibbānaṁ no nibbānaṁ, no nibbānaṁ nibbānan’”ti micchā.

8. Suttasādhana

Na vattabbaṁ—“atītaṁ atthi, anāgataṁ atthī”ti? Āmantā. Nanu vuttaṁ bhagavatā—“yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—ayaṁ vuccati viññāṇakkhandho”ti. Attheva suttantoti? Āmantā. Tena hi atītaṁ atthi, anāgataṁ atthīti.

Atītaṁ atthi, anāgataṁ atthīti? Āmantā. Nanu vuttaṁ bhagavatā—“tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā na saṅkiyanti na saṅkiyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame tayo? Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vigataṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti. Yā vedanā …pe… yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ atītaṁ niruddhaṁ vigataṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.

Yaṁ, bhikkhave, rūpaṁ ajātaṁ apātubhūtaṁ ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti. Yā vedanā …pe… yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.

Yaṁ, bhikkhave, rūpaṁ jātaṁ pātubhūtaṁ ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti. Yā vedanā …pe… yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti. Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā na saṅkiyanti na saṅkiyissanti appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ na paṭikkositabbaṁ amaññiṁsu. Taṁ kissa hetu? Nindābyārosaupārambhabhayā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“atītaṁ atthi, anāgataṁ atthī”ti.

Atītaṁ atthīti? Āmantā. Nanu āyasmā phagguno bhagavantaṁ etadavoca—“atthi nu kho taṁ, bhante, cakkhuṁ yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte paññāpayamāno paññāpeyyāti. Atthi nu kho sā, bhante, jivhā …pe… atthi nu kho so, bhante, mano yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte paññāpayamāno paññāpeyyā”ti.

“Natthi kho taṁ, phagguna, cakkhuṁ yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte paññāpayamāno paññāpeyya. Natthi kho sā, phagguna, jivhā …pe… natthi nu kho so, phagguna, mano yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte paññāpayamāno paññāpeyyā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“atītaṁ atthī”ti.

Atītaṁ atthīti? Āmantā. Nanu āyasmā nandako etadavoca—“ahu pubbe lobho tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ. Ahu pubbe doso … ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“atītaṁ atthī”ti.

Na vattabbaṁ—“anāgataṁ atthī”ti? Āmantā. Nanu vuttaṁ bhagavatā—“kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā; patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sarajaṁ saupāyāsanti vadāmi.

Phasse ce, bhikkhave, āhāre … manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre atthi rāgo, atthi nandī …pe… sarajaṁ saupāyāsanti vadāmī”ti. Attheva suttantoti? Āmantā. Tena hi anāgataṁ atthīti.

Anāgataṁ atthīti? Āmantā. Nanu vuttaṁ bhagavatā—“kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo, natthi nandī, natthi taṇhā; appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha viññāṇaṁ appatiṭṭhitaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, arajaṁ anupāyāsanti vadāmi.

Phasse ce, bhikkhave, āhāre … manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre natthi rāgo, natthi nandī …pe… arajaṁ anupāyāsanti vadāmī”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“anāgataṁ atthī”ti.

Sabbamatthītikathā niṭṭhitā.