Controverted PointYathākammūpagataṁ ñāṇaṁ dibbacakkhunti? Theravādin:Your proposition involves this also: that in the act of vision, attention is also paid to the sequence of theKarma—which you did not allow. Or, if you do allow this, you are further implying a combination of two contacts and two consciousnesses—which you do not allow.Āmantā. Either, I repeat, you refuse to admit, that the act of seeing with the celestial eye involves judgment:thesebeings, sirs, have plenty of evil deeds, words, and thoughts in their past: they are accusers of Ariyans, holders of erratic views, undertakers of actions in conformity therewith; now that their living frame is broken up, they arereborn in purgatory, in the abode of the fallen, the destiny of evil-doers, a woeful doom; butthosefolk, sirs, on the other hand, have plenty of good deeds, words, and thoughts to their account: the opposite of the foregoing; they are now reborn in a heaven to a happy destiny”;or, you accept this implication in celestial sight, and concede thatin what is really one act of consciousnessthere are two contacts (or mental stimuli) and two consciousnesses.Yathākammūpagatañca manasi karoti, dibbena cakkhunā rūpaṁ passatīti? in what is really one act of consciousnessNa hevaṁ vattabbe …pe….

Again, if there have been those who, without this celestial vision, without having obtained, arrived at, and realized it, have had insight into destiny as being according to deeds, your proposition cannot stand.Yathākammūpagatañca manasi karoti, dibbena cakkhunā rūpaṁ passatīti? The venerable Sāriputta, as you imagine, was such an one. Did he not say:Āmantā. “Nor to attain the vision of my past,Nor for the means to see—the eye divine—The mystic power to read the thoughts of men,Discern decease, rebirth in earth and heaven,Nor for the ear celestially attunedCared I to strive”?Dvinnaṁ phassānaṁ dvinnaṁ cittānaṁ samodhānaṁ hotīti? “Nor to attain the vision of my past,Nor for the means to see—the eye divine—The mystic power to read the thoughts of men,Discern decease, rebirth in earth and heaven,Nor for the ear celestially attunedCared I to strive”?Na hevaṁ vattabbe …pe….

Shwe Zan AungYathākammūpagataṁ ñāṇaṁ dibbacakkhunti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Āmantā. Manfred Wierich“Ime vata bhonto sattā”ti ca manasi karoti, “kāyaduccaritena samannāgatā”ti ca manasi karoti, “vacīduccaritena samannāgatā”ti ca manasi karoti, “manoduccaritena samannāgatā”ti ca manasi karoti, “ariyānaṁ upavādakā”ti ca manasi karoti, “micchādiṭṭhikā”ti ca manasi karoti, “micchādiṭṭhikammasamādānā”ti ca manasi karoti, “te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā”ti ca manasi karoti, “ime vā pana bhonto sattā”ti ca manasi karoti, “kāyasucaritena samannāgatā”ti ca manasi karoti, “vacīsucaritena samannāgatā”ti ca manasi karoti, “manosucaritena samannāgatā”ti ca manasi karoti, “ariyānaṁ anupavādakā”ti ca manasi karoti, “sammādiṭṭhikā”ti ca manasi karoti, “sammādiṭṭhikammasamādānā”ti ca manasi karoti, “te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti ca manasi karoti, dibbena cakkhunā rūpaṁ passatīti? Ven. VimalaNa hevaṁ vattabbe …pe….

Josephine Tobin“Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti ca manasi karoti, dibbena cakkhunā rūpaṁ passatīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Āmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Dvinnaṁ phassānaṁ dvinnaṁ cittānaṁ samodhānaṁ hotīti? Cross-references were linked.Na hevaṁ vattabbe …pe….

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 “:”.Yathākammūpagataṁ ñāṇaṁ dibbacakkhunti? Letter-spacing with fixed spaces was replaced with bold font.Āmantā. The corrigenda were merged into the text. Some could not be resolved, though.Atthi koci adibbacakkhuko dibbacakkhuṁ appaṭiladdho anadhigato asacchikato yathākammūpagataṁ jānātīti? 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.Hañci atthi koci adibbacakkhuko dibbacakkhuṁ appaṭiladdho anadhigato asacchikato yathākammūpagataṁ jānāti, no ca vata re vattabbe—“yathākammūpagataṁ ñāṇaṁ dibbacakkhun”ti.

Yathākammūpagataṁ ñāṇaṁ dibbacakkhunti? Āmantā. Āyasmā sāriputto yathākammūpagataṁ ñāṇaṁ jānātīti? Āmantā. Hañci āyasmā sāriputto yathākammūpagataṁ ñāṇaṁ jānāti, no ca vata re vattabbe—“yathākammūpagataṁ ñāṇaṁ dibbacakkhun”ti.

Yathākammūpagataṁ ñāṇaṁ dibbacakkhunti? Āmantā. Āyasmā sāriputto yathākammūpagataṁ ñāṇaṁ jānātīti? Āmantā. Atthāyasmato sāriputtassa dibbacakkhunti? Na hevaṁ vattabbe …pe….

Atthāyasmato sāriputtassa dibbacakkhunti? Āmantā. Nanu āyasmā sāriputto etadavoca—

“Neva pubbenivāsāya, napi dibbassa cakkhuno; Cetopariyāya iddhiyā, sotadhātuvisuddhiyā; Cutiyā upapattiyā, paṇidhi me na vijjatī”ti.

Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“yathākammūpagataṁ ñāṇaṁ dibbacakkhun”ti.

Yathākammūpagatañāṇakathā niṭṭhitā.