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
4. Of Purification Piecemeal.
Controverted Point—That [the converted man] gives up
the corruptions piecemeal.
2
From the Commentary.—' This discussion is to break down the
opinion, held now by the Sammitiyas and others, that when Stream-
Winners and those in the other paths, through the higher comprehen-
sion gained in jhana, attain insight into the nature of Ill and so on,
1
The simile is not apt in so far as the Non-Returner's final birth
'there' is likened to the dying only of the deer, and not to the last,
expiring run before it sinks dying. The arrow, for the Never-Returner,
has still work to do. Only for the Arahant is its work done. The
former, as deva, has one more spell of running to do.
2
Odhis-odhiso . This term is applied also, in the Patisam-
bhida-magga (ii. 180), to the more specialized variety of the
'love-irradiating' contemplation prescribed as a religious exercise,
anodhis o being the more catholic form of the same. As we
pointed out in reviewing this work (JRAS, 1908, p. 591), in a
corresponding differentiation in the Jataka Atthakatha (i. 80 f.; ii. 61),
the word appears as an-odissaka . We have not found either
variant elsewhere in the Pitakas.
the putting away of corruptions [or vices] goes on piecemeal, that is,
by one portion at a time.
5
[1-4] Theravadin.—You affirm this because, you say,
when a person1
who has worked to realize the fruit of the
First Path (Stream-Winning) wins insight into the nature
of Ill and its cause, he gives up these [three of the ten]
fetters
2
—theory of a soul, doubt, and the contagion o f
mere rule and ritual—and the corruptions involved in
these, in part; further, that when such a person wins
insight into the cessation o f Ill , he gives up the latter two
of those fetters and the corruptions involved in them, in
part; further, that when such a person wins insight into
the Path [leading to that cessation], he gives up those
corruptions involved, in part.
But then you should also admit—what you deny—that
one part of him is Stream-Winner, one part is not; that he
attains, obtains, reaches up to, lives in the realization of ,
enters into personal contact with the fruition o f Stream-
Winning with one part of him, and not with the other part
of him; that with one part only of him has he earned the
destiny of but seven more rebirths, or the destiny to be
well reborn only twice or thrice, as man or deva, or the
destiny of but one more rebirth ;
3
that in one part of him
only is he filled with faith in the Buddha, the Norm, the
Order; that with one part only of him is he filled with
virtues dear to Ariyans.
[5-8] Again, you say, that when a person who has
worked to realize the fruition of the Once-Returner, wins
insight into the nature of 11 1 and its cause, he gives up
gross sensuous passions, the coarser forms of ill-will, and
the corruptions involved in these, in part; further, that
1
Puggala, again used in its popular or non-metaphysical sense.
2
Cf. above, p. 66, n. 2.
3
Satta-kkhattuparamo , kolankolo , ekabiji . Cf .
Anguttara-Nih., i. 238 ; Puggala-Pannatti, p. 15 f. ; and Commen-
tary, JPTS, 1914, p. 195 f. , in all of which these terms are explained.
The last—the 'one-seeder '—differs from the Once,, and the Never-
Returners, in that he is already in his last life, and that on earth.
when such a person wins insight into the cessation of Ill ,
he gives up the coarser forms of ill-will and the corruptions
involved therewith, in part; further, that when such a
person wins insight into the Path [leading to the cessation
of Ill] , he gives up the corruptions referred to.
But then you should also admit—which you deny—that
one part of him is Once-Returner, one part is not; that he
attains, obtains, reaches up to, lives in the realization of ,
enters into personal contact with the fruition of the Once-
Returner, with one part of him and not with the other part.
[9-12] Again, you say, that when a person who has
worked to realize the fruition of the Never-Returner, wins
insight into the nature of Ill and its cause, he gives up the
little residuum of sensuous passion, the little residuum of
ill-will and the corruptions involved therewith, in part;
further, that when such a person wins insight into the
cessation of Ill , he gives up the little residuum of ill-will
and the corruptions involved therewith, in part; further,
that when he wins insight into the path [leading to the
cessation of Ill] , he gives up the corruptions aforenamed
in part.
But then you must also admit—which you deny—that
one part of him is Never-Returner, one part is not; that he
attains, obtains, reaches up to, lives in the realization of ,
enters into personal contact with the fruition of the Never-
Returner with one part of him, and not with the other part
of him; that with one part of him only does he complete
existence within the term between birth and middle life,
or within the term between middle life and death, or without
external instigation,
1
or with it ; that with one part of him
only does he become ' an upstreamer,' bound for the senior
deva-world,
2
and not with the other part of him.
1
Asankharena. The Puggala-Pannatti Comy, explains this to
mean 'effected with little trouble, without much contriving' (JPTS,
1914, p. 199). Sa-sankharena implies of course the opposite:
'dukkhena , kasirena , adhimattapayogang katva .
2
Akanittha, the fifth and topmost plane of the 'Pure Abodes.' The
'stream,' according to the Comy, quoted, may be understood either as
'natural desire,' or the 'round' of rebirth, or as the 'Path-stream.'
[13-16] Again, you say that when a person who has
worked to realize Arahantship wins insight into the nature
of Ill and its cause, he gives up the lust of life with
material quality, the lust of life of immaterial quality,
conceit, distraction, ignorance, and the corruptions in-
volved therein, in part; further, that when such an one
wins insight into the cessation of Ill , he gives up the last
three of those fetters and the corruptions involved therein,
in part; further, that when he wins insight into the path
[leading to the cessation of Ill] , he gives up the last two of
those fetters—distraction and ignorance—and the corrup-
tions involved in them, in part.
But then you must also admit—what you deny—that
one part of him is Arahant, and one part is not; that he
attains to, obtains, reaches up to, lives in the realization
of , enters into personal contact with Arahantship with one
part of him, and not with the other part of him ; that with
one part only has he done with passions, hate, dulness;
that with one part only has he 'done that which was to be
done,'1 'got rid of the burden,' 'won the good supreme,'
' wholly destroyed the fetter of becoming,' with one part
only is he emancipated by perfect knowledge, is 'one for
whom the bar is thrown up,' ' the trenches are filled,'
* one who has drawn out,' 'for whom there is no lock or
bolt,' with one part only is he Ariyan, ' with lowered
banner,' 'with burden fallen,' 'detached,' 'conqueror of a
realm well conquered,' with one part only has he under-
stood Ill , put away its cause, realized its cessation,
practised the path, comprehended that which is to be
comprehended, learnt that which should be learnt, put
away that which is to be eliminated, developed that which
is to be developed, realized that which may be realized,
and not any of this with the other part.
[17] S.—But if it be wrong to deny that my thesis is
true, why did the Exalted One say thus:—
'Little by little, one by one, as pass
The moments, gradually let the wise,
1
Cf . I. 2, § 47.
Like smith the blemishes of silver, blow
The specks that mar his purity away ' ?1
Is the Suttanta thus ? Does this not justify my answer-
ing 'Yes'?
2
[18] Th.—But was it not said by the Exalted One :—
'For him, e'en as insight cloth come to pass,
Three things as bygones are renounced for aye:
Belief that in him dwells a soul, and doubt,
And faith in rule and rite—if aught3 remain.
Both from the fourfold doom4
is he released,
And ne'er the six fell deeds are his to do'
Is the Suttanta thus ?
[19] Again, was it not said by the Exalted One:—
' Whenever, 0 bhikkhus, for the Ariyan disciple there doth
arise the stainless, flawless Eye of the Norm—that what-
soever by its nature may happen, may also 'by its nature
cease—then with the arising of that vision doth he put away
these three fetters:—belief in a soul, doubt, and the contagion
of mere rule and ritual' ?6
Is the Suttanta thus ? Hence it must not be said that
the religious man gives up the corruptions piecemeal.
* 1
Dhammapada, verse 239; latter half also in Sutta-Nipata,
verse 962.
2
Omit na in Tenahi , etc.
3
Read yad' for yadi.
4
Rebirth in purgatory, as demon, as 'shade,' or as beast.
5
Matricide, parricide, Arahanticide, wounding a Buddha, schism,
heresy. Sutta-Nipata, verse 231.
6
Cf . Vinaya Texts, i. 97; Samy-Nik, iv. 47, 107; Anguttara-
Nik., iv. 186.
0 comments:
Post a Comment