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<li class='division'>Points of Controversy</li>
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<h1>10.7 Of Virtue or Morality as Automatic</h1>
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<p><span class='add'>Controverted Point</span>: That virtuous conduct is automatic (and not a property of consciousness).</p>
<p><span class='add'>Theravādin:</span> <a class='ref pts-cs' id='pts-cs10.7.1' href='#pts-cs10.7.1'>PTS cs 10.7.1</a>But is virtue either material qualities, or <i>Nibbāna</i>, or an organ or object of sense <span class='add'>since these are the opposites of properties of mind</span>? …<a class='ref pts-cs' id='pts-cs10.7.2' href='#pts-cs10.7.2'>PTS cs 10.7.2</a> You would not call mental contact, feeling, perception, volition, faith, energy, mindfulness, concentration, understanding, <em>unmental</em>. But if virtue cannot be identified with anything that is not mental, it must be a property of mind … .</p>
<p><a class='ref pts-cs' id='pts-cs10.7.3-5' href='#pts-cs10.7.3-5'>PTS cs 10.7.3–5</a>If virtue be no property of consciousness, you must affirm that it has not a result consciously sought after. Is not the opposite true? But if it has a result to be desired, it is also something mental … The mental properties just enumerated—they have both consciously desired results and are mental. In admitting this, you must also admit that virtue is of the same dual character. But you contend that virtue, on the contrary, is so anomalous as to <em>have</em> a consciously desired result, yet to <em>be</em> not mental … .</p>
<p><a class='ref pts-cs' id='pts-cs10.7.6-8' href='#pts-cs10.7.6-8'>PTS cs 10.7.6–8</a>Again, if virtue be not a thing of the mind, you must admit that it has not a result, not an effect <span class='add'>in <a class='pc' id='pc250' href='#pc250'></a> future consciousness</span>; yet is it not precisely something having such a result and effect? You would surely not say that it is non-mental and not productive of effect, as you would admit in the case of an organ or object of sense? Again, you would not consider that these non-mentals have such a result; yet this is what you say of virtue: that it is both non-mental and yet fruitful of results in consciousness.</p>
<p><a class='ref pts-cs' id='pts-cs10.7.9-10' href='#pts-cs10.7.9-10'>PTS cs 10.7.9–10</a>With reference to the Path-factors, you would call the three factors relating to virtuous conduct non-mental, while calling the other five mental <span class='add'>which you are not justified in doing.</span></p>
<p><span class='add'>Mahāsaṅghika:</span> <a class='ref pts-cs' id='pts-cs10.7.11' href='#pts-cs10.7.11'>PTS cs 10.7.11</a>But if I am wrong, you must then admit that when virtuous acts have ceased, the doer becomes <em>im</em>moral. You deny this? Then I am right to say that virtue is <span class='add'>i.e., goes on</span> without mind, mechanically.</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>
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<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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