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this refutation of others’ doctrines, the currently well-known Kathāvatthu treatise. Question: How many, friend, there Then these discussions were extensively expounded and discussed by that Venerable Mahāmoggalliputtatissa Thera. Elucidation: There, venerable sir, from the path of recitation, two hundred and twenty-seven discussions were extensively expounded and discussed by the Venerable Mahāmoggalliputtatissa Thera. Discussion on the Person Question: And how, friend, was the first discussion on the person there extensively expounded and discussed by the Venerable Mahāmoggalliputtatissa Thera? Elucidation: "Is a person apprehended in the sense of a true ultimate reality?" "Yes." "Is it to be said that, if there is a true ultimate reality, then that person is apprehended in the sense of a true ultimate reality?" "No, it should not be said thus." "Understand the refutation. If a person is apprehended in the sense of a true ultimate reality, then indeed it must be said: 'If there is a true ultimate reality, then that person is apprehended in the sense of a true ultimate reality.'" "That which you say there: 'It should indeed be said "a person is apprehended in the sense of a true ultimate reality,"' but it should not be said 'if there is a true ultimate reality, then that person is apprehended in the sense of a true ultimate reality"' —that is wrong." In this way, venerable sir, the first discussion on the person there, in a text of about five recitations, was extensively expounded and discussed by the Venerable Mahāmoggalliputtatissa Thera. Discussion on Ignorance Question: How, friend, in the Abhidhamma Piṭaka, in the Kathāvatthu treatise, in the second section, was the second discussion on ignorance extensively expounded and discussed by the Venerable Mahāmoggalliputtatissa Thera? Elucidation: Venerable sir, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the second section, the second discussion on ignorance (was expounded thus): "Does an Arahant have ignorance?" "Yes." "Does an Arahant have unknowing, the flood of unknowing, the yoke of unknowing, the latent tendency to unknowing, the obsession of unknowing, the fetter of unknowing, the hindrance of unknowing?" "No, it should not be said thus." "An Arahant has no unknowing, no flood of unknowing, no yoke of unknowing, no latent tendency to unknowing, no obsession of unknowing, no fetter of unknowing, no hindrance of unknowing." , yes. If there is no ignorance for an Arahant, no flood of ignorance, no yoke of ignorance, no underlying tendency of ignorance, no obsession of ignorance, no fetter of ignorance, no hindrance of ignorance, then it should not be said "there is unknowing for an Arahant." Thus, and so forth, was it extensively analyzed and spoken by the venerable Mahāmoggalliputtatissa Thera. Discussion on the Non-percipient Question – Friend, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the third chapter, the eleventh discussion on the non-percipient beings, by the venerable Mahāmoggalliputtatissa Thera, how was it extensively analyzed and spoken? Answer – Venerable sir, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the third chapter, the eleventh discussion on the non-percipient beings was spoken thus: "Is there perception in non-percipient beings?" "Yes." "Is there a state of perception, a destination of perception, an abode of percipient beings, a cycle of perception, a birth-place of perception, an attainment of a percipient state?" "It should not be said so." Thus, and so forth, was it extensively analyzed and spoken by the venerable Mahāmoggalliputtatissa Thera. There is perception in non-percipient beings. A state of perception, a destination of perception, an abode of percipient beings, a cycle of perception, a birth-place of perception, an attainment of a percipient state. It should not be said so. Is there not a state of non-perception, a destination of non-perception, an abode of non-percipient beings, a cycle of non-perception, a birth-place of non-perception, an attainment of a non-percipient state? If there is a state of non-perception, a destination of non-perception, an abode of non-percipient beings, a cycle of non-perception, a birth-place of non-perception, an attainment of a non-percipient state, then it should not be said "there is perception in non-percipient beings." There is perception in non-percipient beings. A five-constituent existence, a destination, an abode of beings, a cycle of existence, a birth-place, an attainment of a state of being. Is there not a one-constituent existence, a destination, an abode of beings, a cycle of existence, a birth-place, an attainment of a state of being? If there is a one-constituent existence, a destination, an abode of beings, a cycle of existence, a birth-place, an attainment of a state of being, then it should not be said "there is perception in non-percipient beings." Sixth Chapter Discussion on the Earth Element as Visible, and so forth Question – Friend, in the sixth chapter, the eighth discussion on the earth element as visible, and so forth, by the venerable Mahāmoggalliputtatissa Thera, how was it exte was analyzed and explained. Answer: Venerable sir, in the sixth chapter, the eighth discourse, the discourse beginning "Is the earth element perceptible?" was explained in detail, having analyzed, by the Venerable Mahāmoggali-putta-Tissa Thera, beginning with: "Is the earth element perceptible?" "Yes." "Form, the sense-sphere of form, the element of form, blue, yellow, red, white, cognizable by the eye-consciousness, strikes against the eye, comes into the range of the eye." "It should not be said thus." The earth element is perceptible. Dependent on the eye and the earth element, eye-consciousness arises. Therefore, it should not be said: "Dependent on the eye and the earth element, eye-consciousness arises." Discourse on Intermediate Existence Question: Friend, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the eighth chapter, how was the second discourse on intermediate existence explained in detail, having analyzed, by the Venerable Mahāmoggali-putta-Tissa Thera? Answer: Venerable sir, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the eighth chapter, the second discourse on intermediate existence was explained in detail, having analyzed, by the Venerable Mahāmoggali-putta-Tissa Thera, beginning with: "Is there an intermediate existence?" "Yes." "Is it sense-sphere existence?" "It should not be said thus." ... "Is there an intermediate existence?" "Yes." "Is it form-sphere existence?" "It should not be said thus." ... "Is there an intermediate existence?" "Yes." "Is it formless-sphere existence?" "It should not be said thus." There is intermediate existence. It should not be said thus. There is intermediate existence. Between sense-sphere existence and form-sphere existence, there is intermediate existence. It should not be said thus. Between form-sphere existence and formless-sphere existence, there is intermediate existence. Between sense-sphere existence and form-sphere existence, there is no intermediate existence. If indeed between sense-sphere existence and form-sphere existence there is no intermediate existence, then indeed it should not be said: "There is intermediate existence." Discourse on the Arising of the Six Sense-Spheres Question: Friend, in the Abhidhamma Piṭaka, in the fifth Kathāvatthu treatise, in the fourteenth chapter, the second discourse on the arising of the six sense-spheres... The story of non-arising was taught by Venerable Mahāmoggalliputtatissa Thera, explaining it in detail. Answer – In the Abhidhamma Piṭaka, venerable sir, in the fifth book, the Kathāvatthu, in the fourteenth chapter, the second story of the non-arising of the six sense bases, "Do the six sense bases arise in the mother's womb without prior or later? Yes. Does one with all limbs and parts, with unblemished faculties, enter the mother's womb? It should not be said so," thus it was taught by Venerable Mahāmoggalliputtatissa Thera, explaining it in detail. The six sense bases arise in the mother's womb without prior or later. One with all limbs and parts, with unblemished faculties, enters the mother's womb. It should not be said so. With a mind intent on rebirth, the eye-base arises. With a mind intent on rebirth, the hands arise, the feet arise, the head arises, the ear arises, the nose arises, the mouth arises, the teeth arise. It should not be said so. Question – How many Yamaka treatises, friend, were taught by the Blessed One, explaining them in detail, after performing the Twin Miracle, having gone to the Tāvatiṃsa deva-world, and teaching the Abhidhamma to the devas who had gathered from ten thousand world-systems, first teaching the five treatises in the Abhidhamma Piṭaka, and then teaching the sixth, the Yamaka treatise? Answer – Venerable sir, after the Blessed One, whose domain transcends the pairs, performed the Twin Miracle, having gone to the Tāvatiṃsa deva-world, and teaching the Abhidhamma Piṭaka to the devas who had gathered there from ten thousand world-systems, after teaching the preceding five treatises in the Abhidhamma Piṭaka, then the sixth, the Yamaka treatise, the Root Yamaka, the Aggregate Yamaka, the Sense-Base Yamaka, the Element Yamaka, the Truth Yamaka, the Formations Yamaka, the Latent Tendencies Yamaka, the Consciousness Yamaka, the Phenomena Yamaka, and the Faculty Yamaka – these ten Yamaka treatises were taught, explaining them in detail. Root Yamaka Question – And how, friend, did the Blessed One first there the root-pair was taught in detail, having been analyzed. Answer – Whatever wholesome states there are, all those are rooted in wholesomeness. Or whatever are rooted in wholesomeness, all those states are wholesome. Whatever wholesome states there are,