Controverted PointCattāri saccāni asaṅkhatānīti? Theravādin:Do you then also admitnot one, butfourNibbānas? For if you do, is there among these four a boundary, division, line or interstice, different degrees as to loftiness, excellence or sublimity? … .Āmantā. not one, butCattāri tāṇāni cattāri leṇāni cattāri saraṇāni cattāri parāyanāni cattāri accutāni cattāri amatāni cattāri nibbānānīti? You affirm, do you not, that each Truth is unconditioned. Take the first Truth onthe fact and nature ofIll: is Ill itself unconditioned? You deny—that is, you mean that bodily ill, mental ill, grief, lamentation, melancholy or despair is conditioned? Or the second Truth on the cause of Ill—is that cause unconditioned? You deny … Then you must equally deny that desires of sense, desire forafter-life, or desire to end life, is unconditioned? Or the fourth Truth of the Path to Cessation ofIll—is the Path itself unconditioned? You deny … Then you do not mean that right views, right intentions … right concentration are unconditioned?Na hevaṁ vattabbe …pe… the fact and nature ofcattāri nibbānānīti? after-Āmantā. You admit then that Ill, its Cause, the Path are conditioned, and all the factors of those facts are conditioned, but deny that theabstractstatement of each fact as a “Truth” is conditioned—which cannot be … .Atthi catunnaṁ nibbānānaṁ uccanīcatā hīnapaṇītatā ukkaṁsāvakaṁso sīmā vā bhedo vā rāji vā antarikā vāti? abstractNa hevaṁ vattabbe …pe….

Takenow the Third Truth on the Cessation of Ill—is Cessation unconditioned? “Yes”, you say? Why then, if the First Truth is unconditioned, is not Ill unconditioned? Or the Cause? Or the Path?In all but the Third Truth, you maintain that the true thing is conditioned—why not in the Third?Dukkhasaccaṁ asaṅkhatanti? Pubbaseliyas:But if I am wrong, why was it said by the Exalted One:Āmantā. Pubbaseliyas:Dukkhaṁ asaṅkhatanti? “These four things,bhikkhus, are stable, constant, immutable. Which are the four? `This is Ill!'—this,bhikkhus, is stable, constant, immutable. `This is the cause of Ill … the Cessation of Ill … the course leading to the Cessation of Ill!'—this,bhikkhus, is stable, constant, immutable. These are the four”?Na hevaṁ vattabbe …pe… Surely then the Four Truths are unconditioned.dukkhasaccaṁ asaṅkhatanti? Shwe Zan AungĀmantā. This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Kāyikaṁ dukkhaṁ cetasikaṁ dukkhaṁ sokaparidevadukkhadomanassaupāyāsā asaṅkhatāti? Manfred WierichNa hevaṁ vattabbe …pe… Ven. Vimalasamudayasaccaṁ asaṅkhatanti? Josephine TobinĀmantā. 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.Samudayo asaṅkhatoti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Na hevaṁ vattabbe …pe… Cross-references were linked.samudayasaccaṁ asaṅkhatanti? 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 “:”.Āmantā. Letter-spacing with fixed spaces was replaced with bold font.Kāmataṇhā bhavataṇhā vibhavataṇhā asaṅkhatāti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe… 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/maggasaccaṁ asaṅkhatanti? 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.Āmantā. Maggo asaṅkhatoti? Na hevaṁ vattabbe …pe… maggasaccaṁ asaṅkhatanti? Āmantā. sammādiṭṭhi …pe… sammāsamādhi asaṅkhatoti? Na hevaṁ vattabbe …pe….

Dukkhaṁ saṅkhatanti? Āmantā. Dukkhasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe… kāyikaṁ dukkhaṁ cetasikaṁ dukkhaṁ sokaparidevadukkhadomanassaupāyāsā saṅkhatāti? Āmantā. Dukkhasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe… samudayo saṅkhatoti? Āmantā. Samudayasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe… kāmataṇhā bhavataṇhā vibhavataṇhā saṅkhatāti? Āmantā. Samudayasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe… maggo saṅkhatoti? Āmantā. Maggasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe… sammādiṭṭhi …pe… sammāsamādhi saṅkhatoti? Āmantā. Maggasaccaṁ saṅkhatanti? Na hevaṁ vattabbe …pe….

Nirodhasaccaṁ asaṅkhataṁ, nirodho asaṅkhatoti? Āmantā. Dukkhasaccaṁ asaṅkhataṁ, dukkhaṁ asaṅkhatanti? Na hevaṁ vattabbe …pe… nirodhasaccaṁ asaṅkhataṁ, nirodho asaṅkhatoti? Āmantā. Samudayasaccaṁ asaṅkhataṁ, samudayo asaṅkhatoti? Na hevaṁ vattabbe …pe… nirodhasaccaṁ asaṅkhataṁ, nirodho asaṅkhatoti? Āmantā. Maggasaccaṁ asaṅkhataṁ, maggo asaṅkhatoti? Na hevaṁ vattabbe …pe….

Dukkhasaccaṁ asaṅkhataṁ, dukkhaṁ saṅkhatanti? Āmantā. Nirodhasaccaṁ asaṅkhataṁ, nirodho saṅkhatoti? Na hevaṁ vattabbe …pe… samudayasaccaṁ asaṅkhataṁ, samudayo saṅkhatoti? Āmantā. Nirodhasaccaṁ asaṅkhataṁ, nirodho saṅkhatoti? Na hevaṁ vattabbe …pe… maggasaccaṁ asaṅkhataṁ, maggo saṅkhatoti? Āmantā. Nirodhasaccaṁ asaṅkhataṁ, nirodho saṅkhatoti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“cattāri saccāni asaṅkhatānī”ti? Āmantā. Nanu vuttaṁ bhagavatā—“cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ …pe… ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathānī”ti. Attheva suttantoti? Āmantā. Tena hi cattāri saccāni asaṅkhatānīti.

Saccakathā niṭṭhitā.