Kathavatthu 16.4: Adhigayhamanasikārakathā
Kathāvatthu 16.4
- Language
- Pāli
Contents
- 16.4.1 — 12 parts
- 16.4.2 — 12 parts
- 16.4.3 — 7 parts
- 16.4.4 — 7 parts
- 16.4.5 — 7 parts
- 16.4.6 — 7 parts
- 16.4.7 — 7 parts
- 16.4.8 — 7 parts
- 16.4.9 — 7 parts
- 16.4.10 — 7 parts
- 16.4.11 — 7 parts
- 16.4.12 — 4 parts
- 16.4.13 — 4 parts
- 16.4.14 — 4 parts
- 16.4.15 — 4 parts
- 16.4.16 — 4 parts
Adhigayhamanasikārakathā
16.4.1.1
Adhigayha manasi karotīti?
Does one attend [to things] by inclusive grasp?
Controverted Point: That one can attend to everything simultaneously.
16.4.1.2
Āmantā.
Yes.
Controverted Point: That one can attend to everything simultaneously.
16.4.1.3
Tena cittena taṃ cittaṃ pajānātīti?
Does one know that mind by that mind?
Theravādin: Do you imply that we know the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then do we know as consciousness the consciousness by which we so attend? You deny. But I ask you again—now you assent. Then is the subject of consciousness its own object? You deny. But I ask you again—now you assent. Then do we experience mental reaction by the same mental reaction? Do we feel a feeling by that feeling? And so on for perception, volition, cognition, applied thought, sustained thought, zest, mindfulness, understanding? If you deny, you undo your previous affirmations … .
16.4.1.4
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.4.1.5
tena cittena taṃ cittaṃ pajānātīti?
Does one know that mind by that mind?
16.4.1.6
Āmantā.
Yes.
16.4.1.7
Tena cittena taṃ cittaṃ “cittan”ti pajānātīti?
Does one know that mind as “mind” by that mind?
16.4.1.8
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.4.1.9
tena cittena taṃ cittaṃ “cittan”ti pajānātīti?
Does one know that mind as “mind” by that mind?
16.4.1.10
Āmantā.
Yes.
16.4.1.11
Taṃ cittaṃ tassa cittassa ārammaṇanti?
Is that mind the object of that mind?
16.4.1.12
Na hevaṃ vattabbe …pe….
It should not be said thus …
16.4.2.1
Taṃ cittaṃ tassa cittassa ārammaṇanti?
Is that mind the object of that mind?
16.4.2.2
Āmantā.
Yes.
16.4.2.3
Tena phassena taṃ phassaṃ phusati, tāya vedanāya …pe…
Does one touch that contact with that contact? …pe… With that feeling …
16.4.2.4
tāya saññāya …
with that perception …
16.4.2.5
tāya cetanāya …
with that volition …
16.4.2.6
tena cittena …
with that mind …
16.4.2.7
tena vitakkena …
with that applied thought …
16.4.2.8
tena vicārena …
with that sustained thought …
16.4.2.9
tāya pītiyā …
with that rapture …
16.4.2.10
tāya satiyā …
with that mindfulness …
16.4.2.11
tāya paññāya taṃ paññaṃ pajānātīti?
does one know that wisdom with that wisdom?
16.4.2.12
Na hevaṃ vattabbe …pe….
It should not be said thus …
16.4.3.1
Atītaṃ “atītan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the future as “future”?
When we attend to the past as past, do we then attend to the future as future? You deny. But I ask you again—now you assent. But this commits you to a collocation of two parallel mental processes … And this holds if I substitute “present” for “future”… And if you claim that we can, while attending to the past as past, attend also to the future as such, and to the present as such, we get a collocation of three parallel mental processes … And—we may ring the changes with the same argument on other permutations of the time relations … .
16.4.3.2
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.4.3.3
atītaṃ “atītan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the future as “future”?
16.4.3.4
Āmantā.
Yes.
16.4.3.5
Dvinnaṃ phassānaṃ …pe…
Is there a conjunction of two contacts …pe…
16.4.3.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
a conjunction of two minds?
16.4.3.7
Na hevaṃ vattabbe …pe….
It should not be said thus …
16.4.4.1
Atītaṃ “atītan”ti manasikaronto, paccuppannaṃ “paccuppannan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the present as “present”?
16.4.4.2
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.4.4.3
atītaṃ “atītan”ti manasikaronto, paccuppannaṃ “paccuppannan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the present as “present”?
16.4.4.4
Āmantā.
Yes.
16.4.4.5
Dvinnaṃ phassānaṃ …pe…
Is there a conjunction of two contacts …pe…
16.4.4.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
a conjunction of two minds?
16.4.4.7
Na hevaṃ vattabbe …pe….
It should not be said thus …
16.4.5.1
Atītaṃ “atītan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karoti, paccuppannaṃ “paccuppannan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the future as “future” and attend to the present as “present”?
16.4.5.2
Na hevaṃ vattabbe …pe…
It should not be said thus …
16.4.5.3
atītaṃ “atītan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karoti, paccuppannaṃ “paccuppannan”ti manasi karotīti?
While attending to the past as “past”, does one attend to the future as “future” and attend to the present as “present”?
16.4.5.4
Āmantā.
Yes.
16.4.5.5
Tiṇṇaṃ phassānaṃ …pe…
Of three contacts …pe…
16.4.5.6
tiṇṇaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of three consciousnesses?
16.4.5.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.6.1
Anāgataṃ “anāgatan”ti manasikaronto, atītaṃ “atītan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the past as “past”?
16.4.6.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.6.3
anāgataṃ “anāgatan”ti manasikaronto, atītaṃ “atītan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the past as “past”?
16.4.6.4
Āmantā.
Yes.
16.4.6.5
Dvinnaṃ phassānaṃ …pe…
Of two contacts …pe…
16.4.6.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of two consciousnesses?
16.4.6.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.7.1
Anāgataṃ “anāgatan”ti manasikaronto, paccuppannaṃ “paccuppannan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the present as “present”?
16.4.7.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.7.3
anāgataṃ “anāgatan”ti manasikaronto, paccuppannaṃ “paccuppannan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the present as “present”?
16.4.7.4
Āmantā.
Yes.
16.4.7.5
Dvinnaṃ phassānaṃ …pe…
Of two contacts …pe…
16.4.7.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of two consciousnesses?
16.4.7.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.8.1
Anāgataṃ “anāgatan”ti manasikaronto, atītaṃ “atītan”ti manasi karoti, paccuppannaṃ “paccuppannan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the past as “past” and pay attention to the present as “present”?
16.4.8.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.8.3
anāgataṃ “anāgatan”ti manasikaronto, atītaṃ “atītan”ti manasi karoti, paccuppannaṃ “paccuppannan”ti manasi karotīti?
When paying attention to the future as “future,” does one pay attention to the past as “past” and pay attention to the present as “present”?
16.4.8.4
Āmantā.
Yes.
16.4.8.5
Tiṇṇaṃ phassānaṃ …pe…
Of three contacts …pe…
16.4.8.6
tiṇṇaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of three consciousnesses?
16.4.8.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.9.1
Paccuppannaṃ “paccuppannan”ti manasikaronto, atītaṃ “atītan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the past as “past”?
16.4.9.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.9.3
paccuppannaṃ “paccuppannan”ti manasikaronto, atītaṃ “atītan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the past as “past”?
16.4.9.4
Āmantā.
Yes.
16.4.9.5
Dvinnaṃ phassānaṃ …pe…
Of two contacts …pe…
16.4.9.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of two consciousnesses?
16.4.9.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.10.1
Paccuppannaṃ “paccuppannan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the future as “future”?
16.4.10.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.10.3
paccuppannaṃ “paccuppannan”ti manasikaronto, anāgataṃ “anāgatan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the future as “future”?
16.4.10.4
Āmantā.
Yes.
16.4.10.5
Dvinnaṃ phassānaṃ …pe…
Of two contacts …pe…
16.4.10.6
dvinnaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of two consciousnesses?
16.4.10.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.11.1
Paccuppannaṃ “paccuppannan”ti manasikaronto, atītaṃ “atītan”ti manasi karoti, anāgataṃ “anāgatan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the past as “past” and pay attention to the future as “future”?
16.4.11.2
Na hevaṃ vattabbe …pe…
It should not be said thus …pe…
16.4.11.3
paccuppannaṃ “paccuppannan”ti manasikaronto, atītaṃ “atītan”ti manasi karoti, anāgataṃ “anāgatan”ti manasi karotīti?
When paying attention to the present as “present,” does one pay attention to the past as “past” and pay attention to the future as “future”?
16.4.11.4
Āmantā.
Yes.
16.4.11.5
Tiṇṇaṃ phassānaṃ …pe…
Of three contacts …pe…
16.4.11.6
tiṇṇaṃ cittānaṃ samodhānaṃ hotīti?
is there a conjunction of three consciousnesses?
16.4.11.7
Na hevaṃ vattabbe …pe….
It should not be said thus …pe….
16.4.12.1
Na vattabbaṃ—
Should it not be said:
Pubbaseliya, Aparaseliya: But was it not said by the Exalted One:
16.4.12.2
“adhigayha manasi karotī”ti?
“One pays attention comprehensively”?
Pubbaseliya, Aparaseliya: But was it not said by the Exalted One:
16.4.12.3
Āmantā.
Yes.
Pubbaseliya, Aparaseliya: But was it not said by the Exalted One:
16.4.12.4
Nanu vuttaṃ bhagavatā—
Was it not said by the Blessed One:
Pubbaseliya, Aparaseliya: But was it not said by the Exalted One:
16.4.13.1
“Sabbe saṅkhārā aniccāti,
“‘All volitional formations are impermanent’—
“When he by wisdom doth discern and see:
`Impermanent is everything in life'!
Then he at all this suffering feels disgust.
Lo! herein lies the way to purity.
When he by wisdom doth discern and see,
That `Everything in life is bound to Ill'! …
That `Everything in life is Void of Soul'!
Then he at all this suffering feels disgust.
Lo! herein lies the way to purity”?
16.4.13.2
yadā paññāya passati;
when one sees [this] with wisdom,
16.4.13.3
Atha nibbindati dukkhe,
then one grows weary of suffering;
16.4.13.4
esa maggo visuddhiyā.
this is the path to purification.
16.4.14.1
Sabbe saṅkhārā dukkhāti,
‘All volitional formations are suffering’—
16.4.14.2
yadā paññāya passati;
when one sees [this] with wisdom,
16.4.14.3
Atha nibbindati dukkhe,
then one grows weary of suffering;
16.4.14.4
esa maggo visuddhiyā.
this is the path to purification.
16.4.15.1
Sabbe dhammā anattāti,
‘All things are not-self’—
16.4.15.2
yadā paññāya passati;
when one sees [this] with wisdom,
16.4.15.3
Atha nibbindati dukkhe,
then one grows weary of suffering;
16.4.15.4
esa maggo visuddhiyā”ti.
this is the path to purification”?
16.4.16.1
Attheva suttantoti?
Is there such a Suttanta discourse?
16.4.16.2
Āmantā.
Yes.
16.4.16.3
Tena hi adhigayha manasi karotīti.
Therefore, one attends by mastery.
Hence we can attend to all at once.
16.4.16.4
Adhigayhamanasikārakathā niṭṭhitā.
Discussion on attending by mastery 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 (7)
- Theragāthā — Pāli
- 出曜經 — Classical Chinese
- Patna Dharmapada — Prakrit
- Dhammapada — Pāli
- 法集要頌經 — Classical Chinese
- 法句經 — Classical Chinese
- Udānavarga — Dharmatrāta, Sanskrit
Discussed in (1)
- Buddhist Philosophy in India and Ceylon — Keith 1923, English