Controverted PointsAnusayā abyākatāti? Theravādin:But are you prepared to identify latent bias with any of the morally indeterminate ultimates—with resultant or with inoperative indeterminates, with matter or body, withNibbāna, or with the organs and objects of sense? Of course you deny this … .Āmantā. Again, take each form of bias—unless you can prove that each form is something different in kind or degree from the corresponding kind of “fetter”, or “outburst”, or “flood”, or “yoke”, or “hindrance”, which are indisputably immoral states, you cannot call the corresponding form of bias unmoral, whether it be sensual desires, or enmity, or conceit, or mere opinion, or doubt, or lust of life, or nescience.Vipākābyākatā kiriyābyākatā rūpaṁ nibbānaṁ cakkhāyatanaṁ …pe… phoṭṭhabbāyatananti? Mahāsaṅghika, Sammitiya:Well, but would you say that an average man, while thinking moral or unmoral thoughts, had latent bias?Na hevaṁ vattabbe …pe….

Mahāsaṅghika, Sammitiya:Kāmarāgānusayo abyākatoti? Mahāsaṅghika, Sammitiya:Do you tell me then that good and bad ideas can come together side by side in consciousness?Āmantā. Mahāsaṅghika, Sammitiya:Kāmarāgo kāmarāgapariyuṭṭhānaṁ kāmarāgasaṁyojanaṁ kāmogho kāmayogo kāmacchandanīvaraṇaṁ abyākatanti? Theravādin:Nay, that cannot truly be said … .Na hevaṁ vattabbe …pe… Mahāsaṅghika, Sammitiya:Then latent bias must be unmoral.kāmarāgo kāmarāgapariyuṭṭhānaṁ …pe… kāmacchandanīvaraṇaṁ akusalanti? Mahāsaṅghika, Sammitiya:Āmantā. Theravādin:Then you must go further and admit that lust is unmoral, because you will agree that the average man, when thinking good or unmoral thoughts, has not got rid the while of the root-condition of lust or greed … .Kāmarāgānusayo akusaloti? (ii.) That latent bias is without moral motive (or root-condition).Na hevaṁ vattabbe …pe….

Theravādin:Since you cannot identify latent bias with any ultimatecf.'s, it only remains for you to show that each form of latent bias is something different in kind or degree from the corresponding kind of “fetter”, or “outburst”, or “flood”, or “yoke”, or “hindrance”, which are indisputably motived by the root-conditions of lust, or enmity, or dullness … .Paṭighānusayo abyākatoti? Mahāsaṅghika, Sammitiya:You urge that latent biases are not unconditioned by these root-conditions, and you still maintain that an average person, while thinking moral or unmoral thoughts, is possessed the while by forms of latent bias. But you deny that these forms are conditioned by any of the root-conditions accompanying those thoughts. Surely then latent bias is unconditioned.Āmantā. Mahāsaṅghika, Sammitiya:Paṭighaṁ paṭighapariyuṭṭhānaṁ paṭighasaṁyojanaṁ abyākatanti? Theravādin:You admit that such an average person is still possessed of lust, even while thinking moral or unmoral thoughts. But you deny that that lust is conditioned by the “hetu” accompanying those thoughts. According to you, therefore, lust is unconditioned—which is absurd.Na hevaṁ vattabbe …pe… (iii.)That latent bias is independent of consciousness.paṭighaṁ paṭighapariyuṭṭhānaṁ paṭighasaṁyojanaṁ akusalanti? Argued verbatim as inKv 9.4 –“independent of”or“conjoined with” “consciousness”for“without”or“with” “mental object”respectively.Āmantā. Argued verbatim as inKv 9.4 –“independent of”or“conjoined with” “consciousness”for“without”or“with” “mental object”respectively.Paṭighānusayo akusaloti? Mahāsaṅghika, Sammitiya:You affirm that an average person is still possessed of latent bias, even while thinking moral or unmoral thoughts. But you deny that the latent bias is conjoined with such thoughts. Surely then latent bias is independent of mind.Na hevaṁ vattabbe …pe….

Mahāsaṅghika, Sammitiya:Mānānusayo abyākatoti? Theravādin:If, as you admit, such a person is still possessed of lust while thinking moral or immoral thoughts, your denial that lust is conjoined with those thoughts does not necessarily lead to the false conclusion that lust is independent of mind.Āmantā. Shwe Zan AungMāno mānapariyuṭṭhānaṁ mānasaṁyojanaṁ abyākatanti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Na hevaṁ vattabbe …pe… Manfred Wierichmāno mānapariyuṭṭhānaṁ mānasaṁyojanaṁ akusalanti? Ven. VimalaĀmantā. Josephine TobinMānānusayo akusaloti? 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.Diṭṭhānusayo abyākatoti? 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 “:”.Diṭṭhi diṭṭhogho diṭṭhiyogo diṭṭhipariyuṭṭhānaṁ diṭṭhisaṁyojanaṁ abyākatanti? 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.diṭṭhi diṭṭhogho diṭṭhiyogo diṭṭhipariyuṭṭhānaṁ diṭṭhisaṁyojanaṁ akusalanti? 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.Diṭṭhānusayo akusaloti? Na hevaṁ vattabbe …pe….

Vicikicchānusayo abyākatoti? Āmantā. Vicikicchā vicikicchāpariyuṭṭhānaṁ vicikicchāsaṁyojanaṁ vicikicchānīvaraṇaṁ abyākatanti? Na hevaṁ vattabbe …pe… vicikicchā vicikicchāpariyuṭṭhānaṁ vicikicchāsaṁyojanaṁ vicikicchānīvaraṇaṁ akusalanti? Āmantā. Vicikicchānusayo akusaloti? Na hevaṁ vattabbe …pe….

Bhavarāgānusayo abyākatoti? Āmantā. Bhavarāgo bhavarāgapariyuṭṭhānaṁ bhavarāgasaṁyojanaṁ abyākatanti? Na hevaṁ vattabbe …pe… bhavarāgo bhavarāgapariyuṭṭhānaṁ bhavarāgasaṁyojanaṁ akusalanti? Āmantā. Bhavarāgānusayo akusaloti? Na hevaṁ vattabbe …pe….

Avijjānusayo abyākatoti? Āmantā. Avijjā avijjogho avijjāyogo avijjāpariyuṭṭhānaṁ avijjāsaṁyojanaṁ avijjānīvaraṇaṁ abyākatanti? Na hevaṁ vattabbe …pe… avijjā avijjogho avijjāyogo avijjāpariyuṭṭhānaṁ avijjāsaṁyojanaṁ avijjānīvaraṇaṁ akusalanti? Āmantā. Avijjānusayo akusaloti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“anusayā abyākatā”ti? Āmantā. Puthujjano kusalābyākate citte vattamāne “sānusayo”ti vattabboti? Āmantā. Kusalākusalā dhammā sammukhībhāvaṁ āgacchantīti? Na hevaṁ vattabbe …pe… tena hi anusayā abyākatāti. Puthujjano kusalābyākate citte vattamāne “sarāgo”ti vattabboti? Āmantā. Kusalākusalā dhammā sammukhībhāvaṁ āgacchantīti? Na hevaṁ vattabbe …pe… tena hi rāgo abyākatoti.

Anusayā ahetukāti? Āmantā. Rūpaṁ nibbānaṁ cakkhāyatanaṁ …pe… phoṭṭhabbāyatananti? Na hevaṁ vattabbe …pe….

Kāmarāgānusayo ahetukoti? Āmantā. Kāmarāgo kāmarāgapariyuṭṭhānaṁ kāmarāgasaṁyojanaṁ kāmacchandanīvaraṇaṁ ahetukanti? Na hevaṁ vattabbe …pe… kāmarāgo kāmarāgapariyuṭṭhānaṁ …pe… kāmacchandanīvaraṇaṁ sahetukanti? Āmantā. Kāmarāgānusayo sahetukoti? Na hevaṁ vattabbe …pe… paṭighānusayo …pe… mānānusayo … diṭṭhānusayo … vicikicchānusayo … bhavarāgānusayo … avijjānusayo ahetukoti? Āmantā. Avijjā avijjogho avijjāyogo avijjāpariyuṭṭhānaṁ avijjāsaṁyojanaṁ avijjānīvaraṇaṁ ahetukanti? Na hevaṁ vattabbe …pe… avijjā avijjogho …pe… avijjānīvaraṇaṁ sahetukanti? Āmantā. Avijjānusayo sahetukoti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“anusayā ahetukā”ti? Āmantā. Puthujjano kusalābyākate citte vattamāne “sānusayo”ti vattabboti? Āmantā. Anusayā tena hetunā sahetukāti? Na hevaṁ vattabbe …pe… tena hi anusayā ahetukāti. Puthujjano kusalābyākate citte vattamāne “sarāgo”ti vattabboti? Āmantā. Rāgo tena hetunā sahetukoti? Na hevaṁ vattabbe …pe… tena hi rāgo ahetukoti.

Anusayā cittavippayuttāti? Āmantā. Rūpaṁ nibbānaṁ cakkhāyatanaṁ …pe… phoṭṭhabbāyatananti? Na hevaṁ vattabbe …pe….

Kāmarāgānusayo cittavippayuttoti? Āmantā. Kāmarāgo kāmarāgapariyuṭṭhānaṁ kāmarāgasaṁyojanaṁ kāmogho kāmayogo kāmacchandanīvaraṇaṁ cittavippayuttanti? Na hevaṁ vattabbe …pe… kāmarāgo kāmarāgapariyuṭṭhānaṁ …pe… kāmacchandanīvaraṇaṁ cittasampayuttanti? Āmantā. Kāmarāgānusayo cittasampayuttoti? Na hevaṁ vattabbe …pe….

Kāmarāgānusayo cittavippayuttoti? Āmantā. Katamakkhandhapariyāpannoti? Saṅkhārakkhandhapariyāpannoti. Saṅkhārakkhandho cittavippayuttoti? Na hevaṁ vattabbe. Saṅkhārakkhandho cittavippayuttoti? Āmantā. Vedanākkhandho saññākkhandho cittavippayuttoti? Na hevaṁ vattabbe …pe….

Kāmarāgānusayo saṅkhārakkhandhapariyāpanno cittavippayuttoti? Āmantā. Kāmarāgo saṅkhārakkhandhapariyāpanno cittavippayuttoti? Na hevaṁ vattabbe …pe… kāmarāgo saṅkhārakkhandhapariyāpanno cittasampayuttoti? Āmantā. Kāmarāgānusayo saṅkhārakkhandhapariyāpanno cittasampayuttoti? Na hevaṁ vattabbe …pe….

Kāmarāgānusayo saṅkhārakkhandhapariyāpanno cittavippayutto, kāmarāgo saṅkhārakkhandhapariyāpanno cittasampayuttoti? Āmantā. Saṅkhārakkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Na hevaṁ vattabbe …pe….

Saṅkhārakkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Āmantā. Vedanākkhandho saññākkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Na hevaṁ vattabbe …pe….

Paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo cittavippayuttoti? Āmantā. Avijjā avijjogho avijjāyogo avijjānīvaraṇaṁ cittavippayuttanti? Na hevaṁ vattabbe …pe… avijjā avijjogho avijjāyogo avijjānīvaraṇaṁ cittasampayuttanti? Āmantā. Avijjānusayo cittasampayuttoti? Na hevaṁ vattabbe …pe….

Avijjānusayo cittavippayuttoti? Āmantā. Katamakkhandhapariyāpannoti? Saṅkhārakkhandhapariyāpannoti. Saṅkhārakkhandho cittavippayuttoti? Na hevaṁ vattabbe. Saṅkhārakkhandho cittavippayuttoti? Āmantā. Vedanākkhandho saññākkhandho cittavippayuttoti? Na hevaṁ vattabbe …pe….

Avijjānusayo saṅkhārakkhandhapariyāpanno cittavippayuttoti? Āmantā. Avijjā saṅkhārakkhandhapariyāpannā cittavippayuttāti? Na hevaṁ vattabbe …pe… avijjā saṅkhārakkhandhapariyāpannā cittasampayuttāti? Āmantā. Avijjānusayo saṅkhārakkhandhapariyāpanno cittasampayuttoti? Na hevaṁ vattabbe …pe….

Avijjānusayo saṅkhārakkhandhapariyāpanno cittavippayutto, avijjāsaṅkhārakkhandhapariyāpannā cittasampayuttāti? Āmantā. Saṅkhārakkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Na hevaṁ vattabbe.

Saṅkhārakkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Āmantā. Vedanākkhandho saññākkhandho ekadeso cittasampayutto ekadeso cittavippayuttoti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“anusayā cittavippayuttā”ti? Āmantā. Puthujjano kusalābyākate citte vattamāne “sānusayo”ti vattabboti? Āmantā. Anusayā tena cittena sampayuttāti? Na hevaṁ vattabbe. Tena hi anusayā cittavippayuttāti. Puthujjano kusalābyākate citte vattamāne “sarāgo”ti vattabboti? Āmantā. Rāgo tena cittena sampayuttoti? Na hevaṁ vattabbe. Tena hi rāgo cittavippayuttoti.

Tissopi anusayakathā niṭṭhitā.