Points of Controversy
OR
Subjects of Discourse
BEING A TRANSLATION OF THE KATHAVATTHU
FROM THE ABHIDHAMMA-PITAKA
BY
SHWE ZAN AUNG, B.A
AND
MRS. RHYS DAVIDS, M.A
BOOK XIII
1. Of Age-Long Penalty.
Controverted Point.—That one doomed to age-long retri-
bution must endure it for a whole kappa .
From the Commentary.—This concerns those who, like the Raja-
girikas, hold the notion that the phrase, 'one who breaks up the
concord of the Crder is tormented in purgatory for a kappa,'1
means that a schismatic is so 'tormented for an entire kappa.'2
[1] Th.—But this implies that the cycle may start
when a Buddha is born into the world, or when the Order
is dissolved, or when the condemned person is committing
the act incurring the penalty, or when he is dying. . . .
[2] It also implies that if he live for a past kappa , he
may live for a future one—nay, for two, three, or four. . . .
And if during his kapp a there be a cosmic conflagra-
tion,3 whither will he go ?
R.—To another plane of the universe.4
Th.—Do the dead go thither ? Do they go to the sky ?
R.—The dead go.
Th.—Can the act involving the penalty take effect in
a subsequent life ? You must deny.5. . . . Hence he must
go to the sky. This implies that he has the gift of iddhi3—
1
Itivuttaka, § 18.
2
On the loose significance of the time-term kappa , see above,
XI. 5. The orthodox view was that the purgatorial retribution lasted
for the remainder of the cycle or cosmic era.
3
Literally, 'should the kapp a burn.' . . .
4
Loka-dhatu.
5
See above, p. 260.
else he could not. Now can one doomed to age-long
retribution practise the four steps to Iddhi—will, effort,
thought, investigation ? . . .
[3] R.—But if I am wrong, was it not said by the
Exalted One:
'Doomed to the Waste, to purgatorial woe
For age-long penalties, provoking schism,
Of discord fain, fixed in unrighteousness,
From the sure haven doth he fall away,
Breaking the concord of the Brotherhood,
Age-long in pur gat ry he waxeth ripe '?1
Hence my proposition is true.
2. Of a Doomed Man's Morality.
Controverted Point.—That a person doomed for a kappa
may not acquire moral consciousness.
From the Commentary. — So, for instance, the Uttarapathakas,
making no distinction between that lower goodness of the world of
sense-desire, which such a person may alone acquire, and the sub-
limer," or the highest goodness, by which he would be able to avert
his doom.
[1] Th.—Yet you admit that he may make gifts [to the
Order]—how then can your proposition hold ? And not
only gifts—namely, of raiment, alms, food, lodging, medica-
ments against illness, various kinds of food, drink—but also
that he may render homage at a shrine of older faiths,2
decorate it with a wreath, with incense, with ointment,
salute it by marching round.3 .. .
1
Itivuttaka, § 13. The Commentary adds that these stanzas
were uttered by the Buddha with reference to the normal life-cycle
(ayukappa ) in purgatory. This is one-eightieth part of a great
kappa.' As thus included it is also called an antarakappa.
2
Cetiya , a pre-Buddhist term for anything worthy of being
revered as a memorial. Buddhism has applied it to the four classes
of recognized memorials—paribhoga- , dhatu- , Dhamma- ,
And udissa-cetiya's. The last includes images.
3
In Br. abhidakkhinang, or consummate offering.
T.S. V.
[2] U.—You contradict my proposition. Now you admit
that he may acquire good consciousness arising out of that
[purgatorial discipline]. Yet this implies that he may also
acquire good consciousness belonging to the Rupa- and
Arupa-spheres,1 and belonging even to the supramundane
mind. .. .
3. Of Abettors of Cardinal Crimes.
Controverted Point.—That a person who, as abettor, is
involved in ' immediate retribution' may enter on the
True Path of Assurance.
From the Commentary.—Such a person, who at death inherits the
immediate effect of karma, may have abetted any of the cardinal
crimes (matricide, etc.) in one of two ways—by a permanent or stand-
ing injunction to commit the crime, or by an occasional injunction.
An abettor of the former class is already assured of his doom along
the Wrong Path, because of the will to accomplish such a course
having arisen. He is incapable of entering the True Path. But the
other class of abettor is not incapable. So do we conclude in our
doctrine. But some, like the Uttarapathakas, judge of the latter class
as we do of the former only.
[1] U.—Do you mean that such a culpable abettor can
enter on both the False and the True Path of Assurance ?
If you deny, neither can you affirm your proposition.
Again, if he become worried and uneasy after his con-
nection with the deed, how can he ever enter on the True
Path of Assurance ?2
[2] Th.—You say he is incapable o f entering on that
Path. But are you assuming that one or other of the five
cardinal crimes has actually been committed [through his
abetment] ? Your proposition implies this.3
1
In Jhana-ecstasy.
2
Stress is laid by the opponent on the evil character of worry
(kukkucca-pattimattang gahetva).—Comy. It is one of the'
Five Hindrances, taken together with uddhacca (distraction, or
flurry). See Dialogues, i., p. 82, § 68.
3 'Actual commission of any one of the five is to be proved in-
capable of entering on the True Path of Assurance.'—Comy. This,,
we judge, refers to the principal offender. If there be no actual
commission, the abettor is a fortiori not liable to severe retribution.
Again, you affirm that an abettor of such crimes, when
he has withdrawn his instigation, and has dispelled his
worry and remorse, is still incapable of entering upon the
True Path of Assurance. Hereby you imply that some one
of the grave misdeeds just named has been actually com-
mitted [at his instigation]. But can you maintain your
position in the face of his reforming before the commis-
sion of the act ?
[3] U.—But has he not previously instigated someone
to commit it? How then can you judge him capable of
entering on the True Path of Assurance ?
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