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
6. Of the Effect of Gifts given in this Life.
Controverted Point.—That what is given here sustains
elsewhere.
From the Commentary.—It is held by some—for instance, the
Rajagiriyas and Siddhatthikas—that because of "the Word :
'By what is given here below
They share who, dead, 'mong Petas go2
gifts of robes, etc., cause life to be sustained there.
[1] Th.—Your proposition commits you to the further
statement that robes, alms-food, lodging, medical requisites
for ailments, hard food, soft food, and drink, given in this
life, are enjoyed in the after-life—which you deny. . . .
And it commits you further to this [heterodox position],
that one person is the agent for another ; that the happi-
ness or ill we feel is wrought by others; that one acts,
another experiences the consequences3 — which you
deny. . . .
2
See next page,
3
Samyutta-Nik., ii. 75 f . Judging by the Commentary on the
verses just below [§ 3], gifts to the memory of dead kinsfolk were made
to the Order, the donor specifying that he made them in the name of
[2] R. S.—You deny our proposition. But do not the
Petas thank him who gives a gift for their advantage, are not
their hearts appeased, are they not interested, do they not
obtain gladness ? [3] Was it not said by the Exalted One :
' As water rained upon high slope
Doth ever down the hillside run,
E'en so whatever on earth is given
Doth reach the hapless Peta shades.
And as the brimming livers run
To keep the mighty ocean full,
E'en so whatever, etc.
For where they dwell no husbandry
Nor tending dairy kine is there,
No merchant traffic as with us,
No goods to buy with precious coin.
By what is given here below
They share who, dead, 'mong Petas go '?1
Therefore our proposition is right.
[4] Again, was it not said by the Exalted One: 'Bhik-
khus, there are these five matters which parents, if wishing for
a child to be born to them, contemplate. Which are the five ?
Cared for (they think) he will care for us; or, he will do our
work; he will continue our family; he will inherit our
property ; he will institute offerings to the departed parent
shades (Petas).
' Wise folk who fain a child would have
Have five advantages in view :—
Us by his wages he will keep ;
His will it be our work to do ;
such, of his kin as might have been reborn as Petas. Paramattha-
jotika (PTS, I., p. 204 f.); cf. Spence Hardy, Buddhism, p. 59
(Childers, s.v. Peta), whose view is that offerings were exposed for such
ill-plighted shades, not given for the use of the Order. The argument
in the Katha-Vatthu implies that the former procedure was followed.
The merit of the gift might avail to bless the Petas, but the material
gift itself could not nourish them, as the superstitious deemed.
1
Khuddakapatha (PTS), 6 (VII.).
Our family will long endure ;
Our heritage to him we leave ;
And then again an offering
To Peta-shades he'll institute.
These matters five keep well in view
The wise who fain a child would have.
Wherefore the pious and the good,
Children who know and grateful feel,
Support their mother and their sire,
Remembering all these did for them.
Their tasks they take upon themselves,
E'en as their parents toiled for them ;
Do their behests and them maintain,
Nor suffer that their race decay.
Praise to the child of filial heart,
With piety and virtue dight'?1
Was it not so said ? Then is our proposition right.
7. Of the Earth and Karma.
Controverted Point.—That land is a result of action.
From the Commentary. —Inasmuch as there is human action directed
to gain dominion and sovereignty over the soil, some, like the
Andhakas, hold that the earth itself is a resultant of such action (or
karma). The argument goes to show that (1) land has nothing in
common with the sentient results which are caused by karma ;2
(2) that
such results are a matter of individual subjective experience, not
shared by others, myriads of whom do not even live upon the earth.
[1] Th.—As well say that the earth belongs to feeling3
pleasant, painful, or neutral, or is conjoined [as mental]
with feeling or with perception, or volition, or cognition, that
the earth has a mental object, that she can advert to, reflect
upon, consider, attend, intend, anticipate, aim. Is not just
the opposite true of her ? Hence your proposition is wrong.
1
Anguttara-Nik., iii. 43.
2
Sukha-vedaniya, etc.
3
Kamma-vipaka, or result of actions was,in its ultimate terms,
conceived as feeling experienced by the agent in this life, or by the
resultant of him in another life.
[2] Again, compare her [with something mental]—with
contact. Of contact you could say that it is both (i.) a
result of action and also that it (ii.) belongs to feeling, and
so on (as in § 1). But you cannot say both these things of
earth. Or if you affirm the former (i.) and deny the latter
predicate (ii.) of earth, you must be prepared to do no less
in the case of contact.
[3] Again, the earth undergoes expansion and contrac-
tion, cutting and breaking up. Can you say as much of
the [mental] result of action ?
Again, the earth may be bought and sold, located, collected,
explored. Can you say as much of the result of action ?
Again, the earth is common to everyone else. But is
the result of [my] action common to everyone else? 'Yes,'
you say. But was it not said by the Exalted One :
' This treasure to none else belongs,
No bandit hence may bear it.
The mortal who would fare aright
Let him work acts of merit' ?1
Hence it is wrong to say that a result of action is experi-
enced by everyone else.
[4] Again, you would admit that first the earth is es-
tablished and afterwards beings are reborn [on it]. But
does result first come to pass and afterwards people act to
insure result ? If you deny, you cannot maintain that earth
is a result of action.
[5] Again, is the earth a common result of collective
action ? Yes, you say ? Do you mean that all beings
enjoy the use of the earth? If you deny, you cannot
affirm your proposition. If you assent, I ask whether there
are any who pass utterly away without enjoying the use of
it ? You assent, of course. But are there any who pass
utterly away without exhausting the experienced result of
their actions ? Of course you deny. .. .
1
Khuddakapatha, VIII. 9. The last two lines are discrepant.
The work quoted reads ' wise man' for 'mortal,' and, for the third line :
That treasure which doth follow him—viz. merit.
[6] Once more, is the earth a result of the action of a being
who is a world-monarch ? and do other beings share in the
use of the earth ? Yes, you reply. Then do other beings
make use of the result of his actions? You deny. . . .
I ask again, and you assent. But then, do other beings
share also in his contact, feelings, perception, volition, con-
sciousness, faith, energy, mindfulness, concentration, un-
derstanding ? Of course you deny. . . .
[7] A.—But if I am wrong, surely there is action to gain
dominion [over the earth],1 action to gain sovereignty [on
the earth] ? If so, surely the earth is a result of action.
1
.Literally, lordship, ' here meaning large possessions.'—Comy.
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