Kathavatthu - Of the Buddha and this World; Of how the Norm was Taught; Pity; Fragrant Things; a One and Only Path

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 XVIII

1. Of the Buddha and this World.
Controverted Point — That it is not right to say < The
Exalted Buddha lived in the world of mankind.'
From the Commentary.—Some, like the Vetulyakas,1 carelessly in-
terpreting the Sutfca, 'born in the world, grew up in the world, dwelt,
having overcome the world, undefiled by the world,' hold that the
Exalted One, when born in the heaven of Delight,2 dwelt there while
visiting this world only in a shape specially created. Their citation
of the Sutta proves nothing, since the Master was undefiled, not by
being out of the world, but by the corruptions of heart with respect
to the things in the world.
[1] Th.—But are there not shrines, parks, settlements,
villages, towns, kingdoms, countries mentioned by the
Buddha ?3 [2] And was he not born at Lumbini, super-
enlightened under the Bodhi tree ? Was not the Norm-
wheel set rolling by him at Benares? Did he not renounce
the will to live at the Chapala shrine ?4 Did he not complete
existence at Kusinara ?
[3] Moreover, was it not said by the Exalted One:
'Bhikkhus, I tvas once staying at Ukkattha in the Subhaga
1
See above, XVII. 6.
2
Tusita-bhavana . This was traditionally the Buddha's last
celestial life (Pss. of the Sisters, 3).
3
Reading Buddha-vuttan i with Br. and the PTS edition.
The Siamese printed edition reads -vutthani ,
4
dwelt in by the
Buddha.' Either compound is very uncommon in older Pali.
4
Dialogues, ii. 113. 'Sankhara' may be used for cetana, the
foremost of the sankhara's.


Wood by -the Kings-Sal Tree.'1 . . .'I was once staying
at Uruvela by the Goatherds' Banyan before I was super-
enlightened.2 .. . I teas once staying at Rqjagaha in the
Bamboo Wood at the Squirrels' Feeding-ground. .. . I was
once staying at Savatthi in Jeta's Wood, Anathapindika's
Park .. . I was once staying at Vesdll in the Great Wood
at the Gable House Hall' ?
Surely then the Exalted Buddha lived among men.
[4] V.—But did not the Exalted One, ' bom in the world,
enlightened in the world, live, having overcome the ivorld, un-
defiled by the world' ?3
Hence it is surely not right to say ' The Exalted Buddha
lived in the world of mankind.'4
2. Of how the Norm was taught.
Controverted Point,—That it is not right to say 'The
Exalted Buddha himself taught the Norm.'
From the Commentary.-—This is another point in the foregoing
heresy. The created shape taught the Norm on earth to the Venerable
Ananda, while the Exalted One lived in the city of Delight and sent
forth that shape.
[1] Th.—By whom then was it taught ?
V.—By the special creation.
Th. — Then must this created thing have been the
Conqueror, the Master, the Buddha Supreme, the Omni-

1
Majjhima-Nik., i. 326.
2
Samyutta-Nik., v. 185. The Buddha is in many Suttas related to
have been staying at each of these places, and as telling 'bhikkhus'
that he had done so on this or that occasion.
3
Samyutta-Nik., iii. 140, where the first two words quoted—loke
jato—seem to have been omitted.
4
On this 'Docetic ' heresy, which throve later among Ma ayanist
Buddhists,' Prof. Anesaki's article, s.v. 'Docetism,' Ency. Religion
and Ethics, should be consulted.


scient, All-seeing, Lord o f all things, Judge of Appeal of all
things! . . .1
[2] I ask again : By whom was the Norm taught ?
V.—By the venerable Ananda.
Th.—Then must he too have been the Conqueror, the
Master, etc. [3] But was it not said by the Exalted One:
Sariputta, I may teach the Norm concisely and I may teach it
in detail, and I may teach it both ways. It is only they who
understand that are hard to find'?2
Hence surely the Buddha himself taught the Norm.
[4] And again, was it not said by the Exalted One: ' By
the higher knowledge, bhikkhus, do I teach the Norm, not
without the higher knowledge; a Norm with [reference to]
cause do I teach, not one without; a wonder-working Norm do
I teach, and none not wonder-working. And that I, bhikkhus,
thus teach the Norm, a homily should be made, instruction
should be given, to wit, let this, bhikkhus, suffice for your con-
tent, let this suffice for your satisfaction and for your glad-
ness :—the Exalted One is Buddha Supreme! the Norm is
well revealed! the Order is well trained! Now when this
declaration was uttered, ten thousand world-systems trembled'?3
Hence surely the Exalted Buddha himself taught the
Norm.

3. Of the Buddha and Pity.
Controverted Point.—That the Exalted Buddha felt no
pity.
From the Commentary.—The procedure of those who have not
conquered their passions, on the occasion of misfortune, to the objects
of their affection, inclines the beholder to say that compassion is only

1
Of these eight titles, the first three are frequent in the Nikayas;
the last four are found usually in later books ; but Anguttara-Nik.,
i. 199, has the last one : dhamma Bhagavang-patisarana .
2
Anguttara-Nik., i. 133.
3
"We have not succeeded in discovering this passage verbatim in the
Nikayas. The burden of it does not constitute one of the Eight Causes of
Earthquake enumerated in Dialogues, ii. 114 f. But cf. ibid. 112; i. 55.


passion. Hence some, like the Uttarapathakas, judge that the passion-
less Buddha felt no compassion.
[1] Th.—But this implies that neither did he feel love
or sympathetic joy or equanimity. You deny. [2] But
could he have these and yet lack pity ?1
[3] Your proposition implies also that he was ruthless.
Yet you agree that the Exalted One was pitiful, kindly to
the world, compassionate towards the world, and went
about to do it good.'2 [4] Nay, did not the Exalted One
win to the attainment of universal pity?3
[5] U.—But if there was no passion (raga) in the Exalted
One, surely there was in him no compassion (karuna) ?

4. Of the Buddha and Fragrant Things.
Controverted Point. — That [even] the excreta o f the
Exalted Buddha excelled all other odorous things.
Frotn the Commentary.—Out of an indiscriminate affection for the
Buddha, certain of the Andhakas and Uttarapathakas hold this view.
[1] Th.—This would imply that the Exalted One fed on
perfumes. But you admit only that he fed on rice gruel.
Hence your proposition is untenable.
[2] Moreover, i f your proposition were true, some would
have used them for the toilet, gathering, saving them in
basket and box, exposing them in the bazaar, making cos-
metics with them. But nothing of the sort was done. ... .
5. Of a One and Only Path.
Controverted Point—That the fourfold fruition of the
religious life is realized by one path only.

1
Referring to the Four Sublime Mood's or Infinitudes, exercises in
the development of these emotions. See above, p. 76, n. 2. It is note-
worthy that the opponent does not reserve the last of them, ' equanimity,'
as alone predicable, from his point of view, of the Buddha.
2
Except the third, these phrases are hard to trace in the Nikayas,
albeit the ascription in other terms is frequent enough.
3
See Patisambhida-Magga, i. 126 f., 'The Tathagata's Insight by
Great Pity.'


From the Commentary.—The same sectaries, on the same grounds,
hold that the Exalted One, in becoming Stream-Winner, Once-Returner,
Never-Returner, Arahant, realized all these four Fruits by one single
Ariyan Path [and not in the four distinct stages each called a path].
[1] Th.—This implies a fusion of the four distinct con-
scious procedures [experienced in each stage of progress],
which you deny.
Moreover, if there be one path only, which of the four
is it?
A. U.—The path of Arahantship.
Th.—But do we teach that by that path the three first of
the ten Fetters are removed—to wit, theory of soul, doubt,
and infection of mere rule and ritual ? Did not the Exalted
One say that these are removed by the Stream-Winning Path ?
[2] And are gross passions and malevolence removed by
the path of Arahantship ? Did not the Exalted One say
that the fruit of the Once-Returner was the state of having
reduced these to a minimum ? [3] And is it by the path
of Arahantship that that minimum is removed ? You know
it is not. If you assent, I can refer you to the words of the
Exalted One, who said that the fruit of the Never-Returner
was the state of having removed that minimum without
remainder.
[4] A.U.—But if we are wrong, and the Exalted One
developed each Path in succession, can he be called Stream-
Winner and so on ? You deny, but you have implied it.1
[5J Th.—But if the Exalted One realized these four
fruits of the religious life by one Ariyan Path only, and the
disciples by four Paths, they have seen what he did not see,
they arrive, at where he did not arrive, they realize that
which he did not realize. You cannot admit this . . .

1
On the theory, combated above, IV. 4, 9, that past acquisition
remain permanent possessions instead of being wrought up into higher
powers. See also p. 66, and Samyutta-Nik., v. 356 f.