[1657] Sakavādī: Does one attend comprehensively, taking [them all] together (adhiggayha manasi karoti)?
Paravādī: Yes.
S. Does one know that mind (citta) with that mind?
P. It should not be said thus. …
S. Does one know that mind with that mind?
P. Yes.
S. Does one know that mind with that mind as "mind"?
P. It should not be said thus. …
S. Does one know that mind with that mind as "mind"?
P. Yes.
S. Is that mind the object (ārammaṇa) of that mind?
P. It should not be said thus. …
S. Is that mind the object of that mind?
P. Yes.
S. Does one touch that contact (phassa) with that contact; with that feeling (vedanā), …; with that perception (saññā), …; with that volition (cetanā), …; with that mind, …; with that thought-conception (vitakka), …; with that discursive thought (vicāra), …; with that rapture (pīti), …; with that mindfulness (sati), …; does one know that wisdom (paññā) with that wisdom?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the future as "future"?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the future as "future"?
P. Yes.
S. Is there a combination (samodhāna) of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the present as "present"?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the present as "present"?
P. Yes.
S. Is there a combination of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the future as "future" and attend to the present as "present"?
P. It should not be said thus. …
S. While attending to the past as "past," does one attend to the future as "future" and attend to the present as "present"?
P. Yes.
S. Is there a combination of three contacts, … of three minds?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the past as "past"?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the past as "past"?
P. Yes.
S. Is there a combination of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the present as "present"?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the present as "present"?
P. Yes.
S. Is there a combination of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the past as "past" and attend to the present as "present"?
P. It should not be said thus. …
S. While attending to the future as "future," does one attend to the past as "past" and attend to the present as "present"?
P. Yes.
S. Is there a combination of three contacts, … of three minds?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the past as "past"?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the past as "past"?
P. Yes.
S. Is there a combination of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the future as "future"?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the future as "future"?
P. Yes.
S. Is there a combination of two contacts, … of two minds?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the past as "past" and attend to the future as "future"?
P. It should not be said thus. …
S. While attending to the present as "present," does one attend to the past as "past" and attend to the future as "future"?
P. Yes.
S. Is there a combination of three contacts, … of three minds?
P. It should not be said thus. …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.