Kathavatthu 5.6: Sammutiñāṇakathā

5.6.1.1

Na vattabbaṃ—

Should it not be said—

Controverted Point: That it is wrong to say: Popular knowledge has only truth as its object and nothing else.

5.6.1.2

“sammutiñāṇaṃ saccārammaṇaññeva na aññārammaṇan”ti?

“Conventional knowledge has only truth as its object, not another object”?

Controverted Point: That it is wrong to say: Popular knowledge has only truth as its object and nothing else.

5.6.1.3

Āmantā.

Yes.

Controverted Point: That it is wrong to say: Popular knowledge has only truth as its object and nothing else.

5.6.1.4

Nanu pathavīkasiṇaṃ samāpattiṃ samāpannassa atthi ñāṇaṃ, pathavīkasiṇañca sammutisaccamhīti?

Does not one who has entered the attainment of the earth-kasiṇa have knowledge, and the earth-kasiṇa is conventional truth?

Andhaka: You admit, do you not, that one who attains Jhāna by way of the earth-artifice, has knowledge? Does not that earth-artifice come under popular truth?

5.6.1.5

Āmantā.

Yes.

Theravādin: Yes.

5.6.1.6

Hañci pathavīkasiṇaṃ samāpattiṃ samāpannassa atthi ñāṇaṃ, pathavīkasiṇañca sammutisaccamhi, tena vata re vattabbe—

If one who has entered the attainment of the earth-kasiṇa has knowledge, and the earth-kasiṇa is conventional truth, then surely, friend, it should be said—

Andhaka: Then why exempt popular knowledge from the search for truth?

5.6.1.7

“sammutiñāṇaṃ saccārammaṇaññeva na aññārammaṇan”ti.

“Conventional knowledge has only truth as its object, not another object.”

Andhaka: Then why exempt popular knowledge from the search for truth?

5.6.2.1

Na vattabbaṃ—

Should it not be said—

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.2

“sammutiñāṇaṃ saccārammaṇaññeva na aññārammaṇan”ti?

“Conventional knowledge has only truth as its object, not another object”?

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.3

Āmantā …pe…

Yes …pe…

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.4

nanu āpokasiṇaṃ …pe…

is not the water-kasiṇa …pe…

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.5

tejokasiṇaṃ …pe…

the fire-kasiṇa …pe…

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.6

gilānapaccayabhesajjaparikkhāraṃ dadantassa atthi ñāṇaṃ, gilānapaccayabhesajjaparikkhāro ca sammutisaccamhīti?

one giving medicinal requisites for the sick has knowledge, and medicinal requisites for the sick are conventional truth?

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.7

Āmantā.

Yes.

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.8

Hañci gilānapaccayabhesajjaparikkhāraṃ dadantassa atthi ñāṇaṃ, gilānapaccayabhesajjaparikkhāro ca sammutisaccamhi, tena vata re vattabbe—

If one giving medicinal requisites for the sick has knowledge, and medicinal requisites for the sick are conventional truth, then surely, friend, it should be said—

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.2.9

“sammutiñāṇaṃ saccārammaṇaññeva na aññārammaṇan”ti.

“Conventional knowledge has only truth as its object, not another object.”

The same argument applies to the other artifices, and to gifts as stated above (Kv 5.5).

5.6.3.1

Sammutiñāṇaṃ saccārammaṇaññeva na aññārammaṇanti?

Does conventional knowledge have only truth as its object, not another object?

Theravādin: Then according to you, popular knowledge has only Truth as its object. But is it the object of popular knowledge to understand the fact and nature of Ill, to put away the Cause, to realize the Cessation, to develop the Path thereto? You must deny. (Hence the need for a distinction between truths.)

5.6.3.2

Āmantā.

Yes.

Theravādin: Then according to you, popular knowledge has only Truth as its object. But is it the object of popular knowledge to understand the fact and nature of Ill, to put away the Cause, to realize the Cessation, to develop the Path thereto? You must deny. (Hence the need for a distinction between truths.)

5.6.3.3

Tena ñāṇena dukkhaṃ parijānāti, samudayaṃ pajahati, nirodhaṃ sacchikaroti, maggaṃ bhāvetīti?

By that knowledge, does one fully understand suffering, abandon its origin, realize its cessation, develop the path?

Theravādin: Then according to you, popular knowledge has only Truth as its object. But is it the object of popular knowledge to understand the fact and nature of Ill, to put away the Cause, to realize the Cessation, to develop the Path thereto? You must deny. (Hence the need for a distinction between truths.)

5.6.3.4

Na hevaṃ vattabbe …pe….

It should not be said thus …pe….

Theravādin: Then according to you, popular knowledge has only Truth as its object. But is it the object of popular knowledge to understand the fact and nature of Ill, to put away the Cause, to realize the Cessation, to develop the Path thereto? You must deny. (Hence the need for a distinction between truths.)

5.6.3.5

Sammutiñāṇakathā niṭṭhitā.

The discussion on conventional knowledge is finished.