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<meta name='author' content='Shwe Zan Aung, C.A.F. Rhys Davids'>
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<article id='kv11.5' lang='en'>
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<li class='division'>Points of Controversy</li>
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<h1>11.5 Of the Force of the Magic Gift (<i>Iddhi</i>)</h1>
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<p><span class='add'>Controverted Point</span>: That one who has the gift of magic potency might live on for a <i>kappa</i> <span class='add'>on earth.</span></p>
<p><span class='add'>Theravādin:</span> <a class='ref pts-cs' id='pts-cs11.5.1' href='#pts-cs11.5.1'>PTS cs 11.5.1</a>But is his life-span, is his destiny, is his acquisition of individuality a thing of magic potency <span class='add'>that he should be able to prolong one interval of it</span>? For this is what you are herein affirming. And do you reckon the <i>kappa</i> as past or as future? <span class='add'>And why restrict yourself to one <i>kappa</i>?</span> Why not say “might live on for two, three, four <i>kappas</i>”?</p>
<p><a class='ref pts-cs' id='pts-cs11.5.2' href='#pts-cs11.5.2'>PTS cs 11.5.2</a>Again, do you mean that, given life, he could live on for the remainder of his life, or that he could live on <a class='pc' id='pc259' href='#pc259'></a> for the remainder of his life if there were no <span class='add'>organic</span> life left?</p>
<p><span class='add'>Mahāsaṅghika:</span> He could live on for the remainder of his life, given life.</p>
<p><span class='add'>Theravādin:</span> Then he could certainly not live on for a <i>kappa</i>.</p>
<p><span class='add'>Mahāsaṅghika</span><span class='add'>Well then</span> if there were no <span class='add'>organic</span> life left.</p>
<p><span class='add'>Theravādin:</span> What! he could live on though dead, though deceased? … .</p>
<p><a class='ref pts-cs' id='pts-cs11.5.3' href='#pts-cs11.5.3'>PTS cs 11.5.3</a><span class='add'>Again, what could he effect by the magic gift in the duration of consciousness?</span> Could he by it succeed in preventing any phase of consciousness that had arisen from ceasing, contact, for instance, or feeling, or perception, or volition, and so on?</p>
<p><a class='ref pts-cs' id='pts-cs11.5.4' href='#pts-cs11.5.4'>PTS cs 11.5.4</a>Or could he by it make any one of the five aggregates (body-mind) permanent?</p>
<p><a class='ref pts-cs' id='pts-cs11.5.5' href='#pts-cs11.5.5'>PTS cs 11.5.5</a>Or could he by it prevent (a) beings liable to re-birth from being born? Or (b) beings liable to grow old, from old age? Or (c) beings liable to disease, from disease, or (d) liable to die, from death? … .</p>
<p><span class='add'>Mahāsaṅghika:</span> <a class='ref pts-cs' id='pts-cs11.5.6' href='#pts-cs11.5.6'>PTS cs 11.5.6</a>But was it not said by the Exalted One:</p>
<p>“Ānanda, whosoever has cultivated, developed, established, built up, and persistently practised the four Steps to Iddhi, so as to be able to use them as a vehicle and as a basis, he, should he desire it, could remain in the same birth for a <i>kappa</i>, or for that portion of the <i>kappa</i> which had yet to run”?</p>
<p>Does not this support my proposition?</p>
<p><span class='add'>Theravādin:</span> <a class='pc' id='pc260' href='#pc260'></a><a class='ref pts-cs' id='pts-cs11.5.7' href='#pts-cs11.5.7'>PTS cs 11.5.7</a>But was it not also said by the Exalted One:</p>
<p>“O <i>bhikkhus</i>! against four things there is none that can be surety, be he recluse or brahmin, be he deva, or Māra, or Brahma, or anyone whatever in the world. Against which four? Against the old age of those subject to decay. Against the infirmities of those liable to infirmities. Against the dying of those whose nature it is to die. Against the coming to pass of the consequences of the evil deeds done in the past—deeds that were corrupt, tending to re-becoming, vain, of evil effect, making for birth, decay, and death”?</p>
<p>Is the Suttanta thus?</p>
<p>Hence it is not right to say that one who has the gift of magic potency might live on for an æon on.</p>
<footer>
<p><cite class='book' translate='no'>The Points of Controversy</cite>, an English translation of the Pali Abhidhamma Kathāvatthu. Translated by <span class='author'>Shwe Zan Aung</span> and <span class='author'>C.A.F. Rhys Davids</span>. First published by Pali Text Society, <span class='publication-date'>1915</span>.</p>
<p>This SuttaCentral edition was prepared by <span class='editor'>Manfred Wierich</span> and <span class='editor'>Ven. Vimala</span> and proofread by <span class='editor'>Josephine Tobin</span>. Some changes were introduced:</p>
<ul>
<li>Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.</li>
<li>Cross-references were linked.</li>
<li>Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.</li>
<li>Letter-spacing with fixed spaces was replaced with bold font.</li>
<li>The corrigenda were merged into the text. Some could not be resolved, though.</li>
</ul>
<p>This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here: <a href='http://creativecommons.org/licenses/by-nc/3.0/'>http://creativecommons.org/licenses/by-nc/3.0/</a></p>
<p>All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.</p>
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