Controverted PointSabbe dhammā satipaṭṭhānāti? Theravādin:Do all cognizable things constitute applications in mindfulness?Āmantā. Andhaka:Yes.Sabbe dhammā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo khayagāmī bodhagāmī apacayagāmī anāsavā asaṁyojaniyā aganthaniyā anoghaniyā ayoganiyā anīvaraṇiyā aparāmaṭṭhā anupādāniyā asaṅkilesikā, sabbe dhammā buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇānussati kāyagatāsati upasamānussatīti? Andhaka:Na hevaṁ vattabbe …pe….

Theravādin:Then must you also admit that all cognizable things constitute mindfulness, the controlling faculty and force of mindfulness, mindfulness that is perfect, that is a factor of enlightenment, the “sole conveying” path “leading to extinction”, to “enlightenment”, to “disintegration”, are “notbound up withthe intoxicants”, “not akin to the fetters, ties, floods, bonds, hindrances, contagions, graspings, corruptions”; you must admit that all cognizable things constitute the “ten recollections”, namely of the Buddha, the Norm, the Order, morals, pious liberality, the devas, “mindfulness in respiration”, “reflection on death”, “mindfulness concerning the body”, “reflection on peace”. But this you deny.Sabbe dhammā satipaṭṭhānāti? bound up withĀmantā. Again, you must equally admit, given your first affirmation, that the eye-organ constitutes an application in mindfulness. And if you are driven to admit that it does, then you must admit everything for it, which, as I claim, you must admit for all cognizable things.The same argument holds for the four other sense-organs, for the five objects of sense, for lust, hate, dullness, conceit, error, doubt, sloth, distraction, impudence, indiscretion.Cakkhāyatanaṁ satipaṭṭhānanti? Is mindfulness itself an application of mindfulness, and conversely? If you admit this, then must you also admit that each of the foregoing cognizable things is an application of mindfulness, and that application of mindfulness is each of those things.Na hevaṁ vattabbe …pe… You deny; then do you hold that each of those cognizable things is an application of mindfulness, but not conversely? You assent; then you must equally admit that mindfulness itself is an application in mindfulness, but that application in mindfulness is not mindfulness.cakkhāyatanaṁ satipaṭṭhānanti? Andhaka:Then is it wrong to say “all things are applications in mindfulness”?Āmantā. Andhaka:Cakkhāyatanaṁ sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo khayagāmī bodhagāmī apacayagāmī anāsavaṁ asaṁyojaniyaṁ …pe… asaṅkilesikaṁ, cakkhāyatanaṁ buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇānussati kāyagatāsati upasamānussatīti? Andhaka:But is not mindfulness established concerning all cognizable things?Na hevaṁ vattabbe …pe… Andhaka:sotāyatanaṁ … Andhaka:How then, good sir, can you deny what I affirm: “All cognizable things are applications of mindfulness”?ghānāyatanaṁ … Andhaka:jivhāyatanaṁ … Theravādin:We have said that mindfulness is established concerning all cognizable things: now, are all cognizable things applications of mindfulness?kāyāyatanaṁ … Andhaka:Yes.rūpāyatanaṁ … Andhaka:saddāyatanaṁ … Theravādin:Contact is established with respect to all cognizable things: are then all such things applications in contact? For this is that to which you have committed yourself. Again, feeling, perception, volition, consciousness, each ofthese is established with respect to all cognizable things: are then all such things applications in feeling, in perception, etc.? For this must equally be admitted.gandhāyatanaṁ … Again, if your proposition is to stand, then you equally admit for all beings that they have mindfulness at hand, are endowed and set up with mindfulness, having it ever in readiness. Moreover, was it not said by the Exalted One:rasāyatanaṁ … “They,bhikkhus, who do not enjoy mindfulness regarding the body, do not enjoy the Ambrosial; they,bhikkhus, who enjoy mindfulness regarding the body, enjoy the Ambrosial”?phoṭṭhabbāyatanaṁ … Is the Suttanta thus? You admit it is; but do “all beings” enjoy, obtain, practise, develop, and multiply mindfulness regarding the body? You know they do not.rāgo … Again, was it not said by the Exalted One:doso … “There is a way,bhikkhus, that leads only to the purification of beings, to the passing beyond sorrow and grief, to the extinction of Ill and sadness, to the attainment of right method, to the realization ofNibbāna, and that way is the four applications of mindfulness”?moho … Is the Suttanta thus? You admit it is; but have “all beings” this one and only way so leading? You are bound to admit that they have not.māno … Again, was it not said by the Exalted One:diṭṭhi … “When a Wheel-turning Monarch appears,bhikkhus, then doth there appear seven treasures. What are the seven? The treasure of the Wheel doth appear, and the treasures of the Elephant, the Horse, the Jewel, the Woman, the Householder, the Heir-apparent; yea,bhikkhus, on the appearance of a Wheel-turning Monarch do these seven treasures appear. Whena Tathāgata appears,bhikkhus, Arahant Buddha Supreme, then doth there appear these seven treasures of enlightenment. What are the seven? The treasures of those factors of enlightenment: Mindfulness, Search for Truth, Energy, Zest, Serenity, Concentration, Equanimity; yea,bhikkhus, on the appearance of a Tathāgata Arahant, Buddha Supreme, do these seven treasures appear”?vicikicchā … Is the Suttanta thus? You admit it is. But do “all things” become that treasure of Mindfulness which is a factor of enlightenment, when a Tathāgata appears? You know they do not, yet you are bound to admit they do.thinaṁ … Lastly, if all things are applications of mindfulness, they must be equally other of the (thirty-seven) things pertaining to enlightenment, such as the supreme efforts, the steps to magic potency, the controlling faculties and forces, the factors of enlightenment. To this admission are you committed.uddhaccaṁ … Shwe Zan Aungahirikaṁ … This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:anottappaṁ satipaṭṭhānanti? Manfred WierichNa hevaṁ vattabbe …pe… Ven. Vimalaanottappaṁ satipaṭṭhānanti? Josephine TobinĀmantā. Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.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 “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Anottappaṁ sati satindriyaṁ satibalaṁ sammāsati …pe… kāyagatāsati upasamānussatīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Na hevaṁ vattabbe …pe….

Cross-references were linked.Sati satipaṭṭhānā, sā ca satīti? 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 “:”.Āmantā. Letter-spacing with fixed spaces was replaced with bold font.Cakkhāyatanaṁ satipaṭṭhānaṁ, tañca satīti? The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe… 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:http://creativecommons.org/licenses/by-nc/3.0/sati satipaṭṭhānā, sā ca satīti? 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.Āmantā. Sotāyatanaṁ …pe… kāyāyatanaṁ … rūpāyatanaṁ …pe… phoṭṭhabbāyatanaṁ … rāgo … doso … moho …pe… anottappaṁ satipaṭṭhānaṁ, tañca satīti? Na hevaṁ vattabbe …pe….

Cakkhāyatanaṁ satipaṭṭhānaṁ, tañca na satīti? Āmantā. Sati satipaṭṭhānā, sā ca na satīti? Na hevaṁ vattabbe …pe… sotāyatanaṁ …pe… kāyāyatanaṁ … rūpāyatanaṁ …pe… phoṭṭhabbāyatanaṁ … rāgo … doso … moho …pe… anottappaṁ satipaṭṭhānaṁ, tañca na satīti? Āmantā. Sati satipaṭṭhānā, sā ca na satīti? Na hevaṁ vattabbe …pe….

Na vattabbaṁ—“sabbe dhammā satipaṭṭhānā”ti? Āmantā. Nanu sabbe dhamme ārabbha sati santiṭṭhatīti? Āmantā. Hañci sabbe dhamme ārabbha sati santiṭṭhatīti, tena vata re vattabbe—“sabbe dhammā satipaṭṭhānā”ti.

Sabbaṁ dhammaṁ ārabbha sati santiṭṭhatīti sabbe dhammā satipaṭṭhānāti? Āmantā. Sabbaṁ dhammaṁ ārabbha phasso santiṭṭhatīti sabbe dhammā phassapaṭṭhānāti? Na hevaṁ vattabbe …pe….

Sabbaṁ dhammaṁ ārabbha sati santiṭṭhatīti sabbe dhammā satipaṭṭhānāti? Āmantā. Sabbaṁ dhammaṁ ārabbha vedanā santiṭṭhati … saññā santiṭṭhati … cetanā santiṭṭhati … cittaṁ santiṭṭhatīti sabbe dhammā cittapaṭṭhānāti? Na hevaṁ vattabbe …pe….

Sabbe dhammā satipaṭṭhānāti? Āmantā. Sabbe sattā upaṭṭhitasatino satiyā samannāgatā satiyā samohitā; sabbesaṁ sattānaṁ sati paccupaṭṭhitāti? Na hevaṁ vattabbe …pe….

Sabbe dhammā satipaṭṭhānāti? Āmantā. Nanu vuttaṁ bhagavatā—“amataṁ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṁ na paribhuñjanti. Amataṁ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṁ paribhuñjantī”ti. Attheva suttantoti? Āmantā. Sabbe sattā kāyagatāsatiṁ paribhuñjanti paṭilabhanti āsevanti bhāventi bahulīkarontīti? Na hevaṁ vattabbe …pe….

Sabbe dhammā satipaṭṭhānāti? Āmantā. Nanu vuttaṁ bhagavatā—“ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā”ti. Attheva suttantoti? Āmantā? Sabbe dhammā ekāyanamaggoti? Na hevaṁ vattabbe …pe….

Sabbe dhammā satipaṭṭhānāti? Āmantā. Nanu vuttaṁ bhagavatā—“rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṁ ratanānaṁ pātubhāvo hoti. Katamesaṁ sattannaṁ? Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa … maṇiratanassa … itthiratanassa … gahapatiratanassa … pariṇāyakaratanassa pātubhāvo hoti. Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṁ sattannaṁ ratanānaṁ pātubhāvo hoti.

Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hoti. Katamesaṁ sattannaṁ? Satisambojjhaṅgaratanassa pātubhāvo hoti, dhammavicayasambojjhaṅgaratanassa pātubhāvo hoti, vīriyasambojjhaṅgaratanassa pātubhāvo hoti, pītisambojjhaṅgaratanassa pātubhāvo hoti, passaddhisambojjhaṅgaratanassa pātubhāvo hoti, samādhisambojjhaṅgaratanassa pātubhāvo hoti, upekkhāsambojjhaṅgaratanassa pātubhāvo hoti. Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṁ sattannaṁ bojjhaṅgaratanānaṁ pātubhāvo hotī”ti. Attheva suttantoti? Āmantā. Tathāgatassa pātubhāvā arahato sammāsambuddhassa sabbe dhammā satisambojjhaṅgaratanāva hontīti? Na hevaṁ vattabbe …pe… sabbe dhammā satipaṭṭhānāti? Āmantā. Sabbe dhammā sammappadhānā … iddhipādā … indriyā … balā … bojjhaṅgāti? Na hevaṁ vattabbe …pe….

Satipaṭṭhānakathā niṭṭhitā.