Kathavatthu 16.3: Sukhānuppadānakathā
Kathāvatthu 16.3
- Language
- Pāli
Contents
Sukhānuppadānakathā
16.3.1.1
Paro parassa sukhaṃ anuppadetīti?
"Does one person bestow happiness on another person?"
Controverted Point: That one can bestow happiness on others.
16.3.1.2
Āmantā.
"Yes."
Controverted Point: That one can bestow happiness on others.
16.3.1.3
Paro parassa dukkhaṃ anuppadetīti?
"Does one person bestow suffering on another person?"
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.4
Na hevaṃ vattabbe …pe…
It should not be said thus …
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.5
paro parassa dukkhaṃ na anuppadetīti?
"Does one person not bestow suffering on another person?"
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.6
Āmantā.
"Yes."
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.7
Paro parassa sukhaṃ na anuppadetīti?
"Does one person not bestow happiness on another person?"
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.8
Na hevaṃ vattabbe …pe…
It should not be said thus …
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.9
paro parassa sukhaṃ anuppadetīti?
"Does one person bestow happiness on another person?"
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.10
Āmantā.
"Yes."
Theravādin: Your proposition implies that one can also cause misery in others. But you deny this, while you maintain the opposite with respect to happiness.
16.3.1.11
Paro parassa attano sukhaṃ anuppadeti, aññesaṃ sukhaṃ anuppadeti, tassa sukhaṃ anuppadetīti?
"Does one person bestow on another person their own happiness, bestow the happiness of others, bestow that one's happiness?"
You imply further that you can hand over your own happiness to another; or others' happiness, or his own happiness, to another. You deny. To whom then? You imply, finally, that anyone causes another to act for him, that one's own welfare and ill are wrought by another, that one acts while another experiences.
16.3.1.12
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.3.1.13
paro parassa nevattano, na aññesaṃ, na tassa sukhaṃ anuppadetīti?
Does one person bestow upon another neither one's own, nor others', nor that person's happiness?
16.3.1.14
Āmantā.
Yes.
16.3.1.15
Hañci paro parassa nevattano, na aññesaṃ, na tassa sukhaṃ anuppadeti, no ca vata re vattabbe—
If one person bestows upon another neither one's own, nor others', nor that person's happiness, then surely, good sir, it should not be said:
16.3.1.16
“paro parassa sukhaṃ anuppadetī”ti.
“One person bestows happiness upon another.”
16.3.2.1
Paro parassa sukhaṃ anuppadetīti?
Does one person bestow happiness upon another?
16.3.2.2
Āmantā.
Yes.
16.3.2.3
Añño aññassa kārako, paraṅkataṃ sukhaṃ dukkhaṃ añño karoti añño paṭisaṃvedetīti?
Is one the agent for another; is happiness and suffering created by another; does one do it and another experience it?
16.3.2.4
Na hevaṃ vattabbe …pe….
It should not be said thus …
16.3.3.1
Na vattabbaṃ—
Should it not be said:
16.3.3.2
“paro parassa sukhaṃ anuppadetī”ti?
“One person bestows happiness upon another”?
16.3.3.3
Āmantā.
Yes.
16.3.3.4
Nanu āyasmā udāyī etadavoca—
Did not the Venerable Udāyī say this:
Hetuvādin: But did not the venerable Udāyin say:
16.3.3.5
“bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā, bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti.
“Truly the Blessed One is the remover of many painful states for us, the bringer of many pleasurable states for us, the remover of many unwholesome states for us, the bringer of many wholesome states for us”?
“Verily of many unhappinesses doth the Exalted One rid us, many happinesses doth he bestow upon us, of many bad things doth he rid us, many good things doth he bestow upon us”?
16.3.3.6
Attheva suttantoti?
Is there such a sutta passage?
“Verily of many unhappinesses doth the Exalted One rid us, many happinesses doth he bestow upon us, of many bad things doth he rid us, many good things doth he bestow upon us”?
16.3.3.7
Āmantā.
Yes.
“Verily of many unhappinesses doth the Exalted One rid us, many happinesses doth he bestow upon us, of many bad things doth he rid us, many good things doth he bestow upon us”?
16.3.3.8
Tena hi paro parassa sukhaṃ anuppadetīti.
Therefore, one person bestows happiness upon another.
Hence one may hand on happiness to another.
16.3.3.9
Sukhānuppadānakathā niṭṭhitā.
Discussion on the Bestowal of Happiness is finished.
Translations (2)
- Points of Controversy, or Subjects of Discourse — Shwe Zan Aung & Caroline A. F. Rhys Davids 1915, English
- English (machine translation) — English, machine translation
Commentaries (2)
- Mūlaṭīkā — Ānanda (Vanaratana), Pāli
- Pañcappakaraṇaṭṭhakathā — Buddhaghosa, Pāli
Linked texts (1)
- Laṭukikopamasutta — Pāli
Discussed in (1)
- Buddhist Philosophy in India and Ceylon — Keith 1923, English