Kathavatthu - Of Animals in Heaven; the Ariyan Path; Insight

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 Animals in Heaven.
Controverted Point.—That animals may be reborn among
the devas.
From the Commentary.—Among devas many—for instance, Eravana
'—assume animal shapes, such as those of elephants or horses, but
no animals are reborn as such among them. Some, however, like the
Andhakas, assume that because such celestial shapes have been seen,
therefore these were celestially reborn animals.
[1] Th.—Do you then imply that conversely devas are
reborn as animals ? Or that the deva-world is an animal
kingdom? That there may there be found moths, beetles,
gnats, flies, snakes, scorpions, centipedes, earthworms ?
You deny all this. Then you cannot maintain your pro-
position. .. .
[2] A.—But is not the wondrous elephant Eravana there,
the thousand-wise yoked celestial mount?3
[3] Th.—But are there also elephant and horse stables
there, and fodder and trainers and grooms? . . .

5. Of the Ariyan Path.
Controverted Point—That the Path is fivefold [only].
From the Commentary.—Some, such as the Mahingsasakas, hold
that in general terms the [Ariyan] Path is only fivefold. They infer

3
Yana, literally vehicle. See above, p. 127, n. 4.


this both from the Sutta, 'One who has previously been quite pure,'
etc., and also because the three eliminated factors- speech, action,
and livelihood—are not states of consciousness like the other five.1
[1] Th.—But was not the Path pronounced by the
Exalted One to be eightfold—namely, right views, right
purpose, right speech, action, and livelihood, right effort,
mindfulness, and concentration ? [2] And did he not
also say:
' Of all the means the Eightfold Path is best,
And best of all true things the Stages Four;
Best state of mind disinterestedness,2
And of all bipeds best the man-who-sees'?3
Surely, then, the Path is eightfold.
[3] But you tell me that though these three—right
speech, right action, right livelihood—are factors of the
Path, nevertheless they are not path, [4] while the other
five are both factors of the Path and Path. Why this
distinction ?
[5] M.—But was it not said by the Exalted One: 'For him
who has hitherto been quite pure in karma of deed and of ivord
and of livelihood, this Ariyan Eightfold Path toill go to per-
fection of development
Hence surely the Path is fivefold.
[6] Th.—But was it not said by the Exalted One: 'In what-
soever doctrine and discipline, Subhadda, the Ariyan Eightfold
Path is not found, neither in it is there found a saintly man5
of the first, or of the second, or of the third, or of the fourth
degree. And in whatsoever doctrine and discipline, Subhadda,
the Ariyan Eightfold Path is found, in it is such a saintly
man found. Now in this doctrine and discipline, Subhadda,

1
As discussed above, X. 2.
2 Virago , absence of greed or passion.
3
Dhammapada, ver. 273.
4
We have not traced this passage. Purity of act, word, and life, is
essential as a preliminary qualification for the Path; much more are
these three factors of the Path.
5
Samano


is found the Ariyan Eightfold Path, and in it, too, are found
men of saintliness of all four degrees. Void are the systems
of other teachers, void of saintly men'?1
Hence surely the Path is eightfold.

6. Of Insight.
Controverted Point.—That insight into the twelve-fold
base is spiritual.2
From the Commentary.—There is an opinion—held by the Pub-
baseliyas, for instance—concerning the ' twelve constituent parts' in
the First Sermon, 'The Turning of the Norm-Wheel'—namely, that
knowledge based on those twelve belongs to the Four Paths and Fruits.
[1] Th.—Do you mean that there are twelve kinds of
insight ? You deny. I ask again. You admit.3 Then are
there twelve [First or] Stream-winning Paths? or Fruits
thereof ? Or twelve of any of the other Paths or Fruits? . . .
[2] P.—But was it not said by the Exalted One: '(A, i.) That
this Ariyan Truth concerning Ill,4 O bhikkhus, was not among
the doctrines handed down, but there arose in me the vision,
there arose in me the insight (nanang), there arose in me the
wisdom, there arose in me the understanding, there arose in
me the light; (ii.) that this Ariyan fact of Ill must be com-
prehended; (iii.) that it was comprehended; (B, i.) that this
tvas the Ariyan Truth concerning the Cause of Ill; (ii.) that
the Cause of Ill was to be put away . . (iii.) wets put away;
(C, i.) that this was the Ariyan Truth concerning the Cessa-
tion of Ill; (ii.) that this Cessation was to be realized; (iii.) had
been realized; (D, i.) that this was the Ariyan Truth concern-

1
Dialogues, ii. 166.
2
Lokuttara. See above, p. 134, n. 4..
3
He first denies because of the oneness of the Paths; he then assents
because of the diverse knowledge —as tp nature, the need to do and
the being done—respecting each Truth.—Comy.
4
The Br. translator renders 'That this Ill constitutes an Ariyan
fact.'


big the Path going to the Cessation of Ill; (ii.) that that Path
was to be developed; (iii.) that it had been developed'?1
Hence surely the insight based on these twelve parts is
spiritual.

1 Vinaya Texts, i. 96 f.; Buddhist Suttas (SBE, XI.), 150-152.
'The citation is inconclusive, as it does not show the twelve kinds of
Insight of the Ariyan Path, but merely a distinction between prior and
later knowledge.—Comy.