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<meta name='author' content='Shwe Zan Aung, C.A.F. Rhys Davids'>
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<article id='kv15.1' lang='en'>
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<li class='division'>Points of Controversy</li>
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<h1>15.1 Of Correlation as specifically fixed</h1>
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<p><span class='add'>Controverted Point</span><a class='pc' id='pc293' href='#pc293'></a>: That one phenomenon can be related to another in one way only.</p>
<p><span class='add'>Theravādin:</span> <a class='ref pts-cs' id='pts-cs15.1.1' href='#pts-cs15.1.1'>PTS cs 15.1.1</a>But take the attitude of investigation, is not that correlated both as moral condition and as dominance? You assent. Then your proposition falls through.</p>
<p>Again, is not predominant desire-to-do the dominant factor in coexistent mental states? If so, we ought to admit a dual correlation by way of <span class='add'>(i.)</span> dominance, <span class='add'>(ii.)</span> coexistence. <a class='ref pts-cs' id='pts-cs15.1.2' href='#pts-cs15.1.2'>PTS cs 15.1.2</a> The same holds when energy is the dominant factor. Or if dominant energy be considered as “controlling power” or faculty (<i>indriya</i>), we ought to admit a dual correlation by way of dominance and controlling power. Or if we consider dominant energy as a factor of the Path, we ought to admit a dual correlation by way of dominance and path or means (<i>magga</i>). <a class='ref pts-cs' id='pts-cs15.1.3' href='#pts-cs15.1.3'>PTS cs 15.1.3</a> The same holds when apperception is the dominant factor. Or if dominant consciousness be considered as nutriment (or cause, <i>āhāra</i>), <a class='pc' id='pc294' href='#pc294'></a> we ought to admit a dual correlation by way of dominance and nutriment. <a class='ref pts-cs' id='pts-cs15.1.4' href='#pts-cs15.1.4'>PTS cs 15.1.4</a> The argument holds when we consider conscious dominance as controlling power, or investigation as a dominant factor, or, again, as part of the Path, or means.</p>
<p>Once more, if, on adequately revering an Ariyan phenomenon, reflection arises having that phenomenon as its dominant object, we ought here to admit the dual relation—dominance and object.</p>
<p><a class='ref pts-cs' id='pts-cs15.1.5' href='#pts-cs15.1.5'>PTS cs 15.1.5</a>Or again, if this or that previous moral consciousness be related to this or that subsequent moral consciousness as consecutive, and is also repeated, have we not to admit here the dual correlation of contiguity and repetition? <a class='ref pts-cs' id='pts-cs15.1.6' href='#pts-cs15.1.6'>PTS cs 15.1.6</a> The same being valid for immoral states? <a class='ref pts-cs' id='pts-cs15.1.7' href='#pts-cs15.1.7'>PTS cs 15.1.7</a> The same correlation being valid if, for moral, or immoral, we substitute “inoperative” or “unmoral” states?</p>
<p><span class='add'>Mahāsaṅghika:</span> <a class='ref pts-cs' id='pts-cs15.1.8' href='#pts-cs15.1.8'>PTS cs 15.1.8</a>Nevertheless, you admit the definitely distinct modes of correlation, such as “moral condition, or <i>hetu</i>”, contiguity, immediate succession? Then surely my proposition is right.</p>
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<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>
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<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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