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
7. Of Murder.
Controverted Point—That a person who has attained to
sound views3 may yet designedly commit murder.
From the Commentary. — Some, like the Pubbaseliyas, hold that,
since a person who has attained to sound views has not entirely put
3
Ditthisampanno puggalo , a technical term of religious
life, wherein the word ditthi no longer means erroneous opinion,
but the opposite. Such an one is still a learner (sekha) , but has
put away all but the last fetters and residual lust, hate, and nescience,
and is incapable, so the Buddha taught, of any of the misdeeds or of
the irreverence mentioned above.—Samyutta-Nik., ii. 43 f.; vi. s.v.
Ditthi ; Anguttara-Nik., iii. 438 f.
away enmity, and since he who takes life has enmity in his heart,
therefore one who thinks rightly may yet commit wilful murder.
[1] Th.—Then you imply that he may designedly com-
mit [any murder, even the worst, to wit] matricide, parri-
cide, Arahanticide, or with enmity at heart may wound a
Tathagata, or create schism in the Order. . . .
[2] You imply, moreover, that [since he may commit
such a deed] he can have no reverence for Master, Doctrine,
Order, or Training, [3] while you know, on the other hand,
that such a person feels just the opposite.
[4] You imply, moreover, that such a person may defile1
Buddha shrines, desecrate them, spit on them, behave as
an infidel in presence of them ?2
[5] But was it not said by the Exalted One: ' Just as
the ocean, bhikkhus, remains of the same native, and passes
not beyond the shore, just so is the body of precepts which I
have established for those who are hearers of my word, and
which they their lives long do not pass beyond' ?3
Hence it is not right to say that a person who has
attained to sound views may designedly deprive a living
creature of life.
8. Of Evil Tendency.4
Controverted Point.—That for a person holding sound
views evil tendencies are eliminated.
From the Commentary.—This view is due to the lack of making
proper distinction, by such as the Uttarapathakas, between an evil
1
See Vin. Texts, iii. 277, n, 3.
Apabyamato, Br. asabyakato , Br. translation: abyasa -
kato. The Burmese scholar, U. Pandi, suggests we should read
apabyakato , by which he understands 'blasphemously.' The
Commentary on Samyutta-Nik., i. 226, only remarks: apabyamato
karitya abyamato katva .
3 Vin. Texts, iii. 303.
4
Duggati denotes evil destiny, and connotes the sense-desires
of beings involved therein. The orthodox position is, that one who
holds sound views may still possess sense-desires which may involve
such a destiny.
destiny and the natural desires concerning objects of sense felt by
those who are involved in such a destiny.
[1-4] Th,—But you concede that such a person [though
safe as to his destiny] may still get infatuated with any
purgatorial objects of sense,1 may commit fornication with
females that are not human, whether demons, animals, or
fairies ; may keep worldly possessions, such as goats and
sheep, poultry and swine, elephants, cattle, horses and
mules, partridges, quails, peacocks and pheasants.2 If
you assent to all this, your proposition cannot stand.
Moreover, you cannot possibly admit all this in the case
of an Arahant. Contrariwise, you repudiate it for him,
while you admit (as you must) that it may prove true for
one who has [merely] sound views.
[5] U.—Then if I am wrong, you imply that the person
holding sound views may yet be reborn in purgatory, in
the animal kingdom, in the realm of the Petas ? If you
deny, you must also retract your contradiction.3
9. Of Him ivho has reached the Seventh Rebirth.4
Controverted Point—That for a person in the seventh
rebirth evil tendencies are eliminated.
The text gives only the opponents rejoinder, similar to § 5
in the foregoing.
1
In PTS edition [1] the reply to the second question should also
be Amanta.
2 See above, IV. 1. [5].
3
The Commentary finds the rejoinder inconclusive, because 'the
question refers to the tanha which may entail purgatorial retribu-
tion, but not to the tanha for purgatorial objects of desire.
4
Sattamabhavika, or Sattamaka , terms which we have
not met elsewhere. See XII. 5.
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