Kathavatthu 22.8.2
Kathāvatthu 22.8.2
- Language
- Pāli
22.8.2.1
Ekacittakkhaṇikā sabbe dhammāti?
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.2
Āmantā.
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.3
Cakkhāyatanaṃ cakkhuviññāṇena sahajātanti?
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.4
Na hevaṃ vattabbe …pe…
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.5
cakkhāyatanaṃ cakkhuviññāṇena sahajātanti?
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.6
Āmantā.
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.7
Nanu āyasmā sāriputto etadavoca—
Or do you imply that the organ of sight coincides for the same moment of time with the visual cognition? If you assent, I would remind you of what the venerable Sāriputta said:
22.8.2.8
“ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
“If, brother, the eye within be intact, but the object without does not come into focus, and there is no co-ordinated application of mind resulting therefrom, then a corresponding state of cognition is not manifested. And if the organ of sight within be intact, and the object without come into focus, but no co-ordinated abdication of mind result therefrom, a corresponding state of cognition is not manifested. But if all these conditions be satisfied, then a corresponding state of cognition is manifested”?
22.8.2.9
Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
“If, brother, the eye within be intact, but the object without does not come into focus, and there is no co-ordinated application of mind resulting therefrom, then a corresponding state of cognition is not manifested. And if the organ of sight within be intact, and the object without come into focus, but no co-ordinated abdication of mind result therefrom, a corresponding state of cognition is not manifested. But if all these conditions be satisfied, then a corresponding state of cognition is manifested”?
22.8.2.10
Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hotī”ti.
“If, brother, the eye within be intact, but the object without does not come into focus, and there is no co-ordinated application of mind resulting therefrom, then a corresponding state of cognition is not manifested. And if the organ of sight within be intact, and the object without come into focus, but no co-ordinated abdication of mind result therefrom, a corresponding state of cognition is not manifested. But if all these conditions be satisfied, then a corresponding state of cognition is manifested”?
22.8.2.11
Attheva suttantoti?
Where now is your assertion about coincidence in time?
22.8.2.12
Āmantā.
Where now is your assertion about coincidence in time?
22.8.2.13
Tena hi na vattabbaṃ—
Where now is your assertion about coincidence in time?
22.8.2.14
“cakkhāyatanaṃ cakkhuviññāṇena sahajātan”ti.
Where now is your assertion about coincidence in time?
22.8.2.15
(…)
The same Suttanta reference may be cited to refute you with respect to time-coincidence in the other four senses.
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)
- Mahāhatthipadopamasutta — Pāli