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<meta name='author' content='Shwe Zan Aung, C.A.F. Rhys Davids'>
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<article id='kv18.8' lang='en'>
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<li class='division'>Points of Controversy</li>
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<h1>18.8 Of Hearing in <i>Jhāna</i></h1>
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<p><span class='add'>Controverted Point</span><a class='pc' id='pc331' href='#pc331'></a>: That one who has attained <i>Jhāna</i> hears sound.</p>
<p><span class='add'>Theravādin:</span> <a class='ref pts-cs' id='pts-cs18.8.1' href='#pts-cs18.8.1'>PTS cs 18.8.1</a>If so, it must be equally allowed that he can also see, smell, taste and touch objects. This you deny … You must also allow that he enters <i>Jhāna</i> enjoying auditory consciousness. You deny, for you agree that concentration arises in one who is enjoying <span class='add'>mental</span> objects as such? <a class='ref pts-cs' id='pts-cs18.8.2' href='#pts-cs18.8.2'>PTS cs 18.8.2</a> But if you admit that anyone who is actually enjoying sounds hears sounds, and that concentration is the property of one who is actually enjoying mental objects as such, you should not affirm that one in the concentration of <i>Jhāna</i> hears sounds. If you insist that he does, you have here two parallel mental procedures going on at the same time … .</p>
<p><span class='add'>Pubbaseliya:</span> <a class='ref pts-cs' id='pts-cs18.8.3' href='#pts-cs18.8.3'>PTS cs 18.8.3</a>But was it not said by the Exalted One that</p>
<p>“Sound is a thorn for First <i>Jhāna</i>”?</p>
<p>Hence one in <i>Jhāna</i> can surely hear sound.</p>
<p><span class='add'>Theravādin:</span> You say that one in <i>Jhāna</i> can hear sound, and quote the Word as to it being for First <i>Jhāna</i> a “thorn”. Now it was further said that thought applied and sustained is a thorn for Second <i>Jhāna</i>—does one in Second <i>Jhāna</i> have applied and sustained thought? … Again, it was further said that the mental factor last eliminated is a thorn <a class='pc' id='pc332' href='#pc332'></a> for the stage newly attained—zest for Third, respiration for Fourth <i>Jhāna</i>, perception of visible objects for consciousness of space-infinity, this perception for that of consciousness as infinite, this perception for that of nothingness, perception and feeling for cessation of these in trance. Now is “the thorn” actually present on the winning of the stage whence it is pronounced to be a thorn? If not, then how can you say that the “thorn” of hearing sound is present to one in First <i>Jhāna</i>?</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>
<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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