[1897] [Sakavādin:] "Is it only suffering (dukkha) that is fully constituted (parinipphanna)?"
[Paravādin:] "Yes."
[Sakavādin:] "But was it not said by the Blessed One that whatever is impermanent is suffering — and is not the perfect-knower faculty (aññātāvindriya) impermanent?"
[Paravādin:] "Yes."
[Sakavādin:] "If whatever is impermanent was said by the Blessed One to be suffering, and the perfect-knower faculty is impermanent, then indeed, good sir, it should not be said: 'It is only suffering that is fully constituted.'"
The Discussion of the Not-Fully-Constituted (Aparinipphannakathā).
The Twenty-third Chapter (vagga).
The summary (uddāna) thereof:
Sexual intercourse (methunadhamma) may be engaged in with a single intention;
non-humans, in the guise of Arahants, engage in sexual intercourse;
the Bodhisatta, by reason of the exercise of sovereign free will (issariyakāmakārikā),
goes to perdition (vinipāta), enters a womb, performed the practice of austerities,
performed penance under another, professed another teacher;
there is non-lust that is a counterfeit of lust (rāga); there is non-hatred
that is a counterfeit of hatred; there is non-delusion that is a counterfeit of delusion;
there is non-defilement that is a counterfeit of defilement (kilesa);
form is not fully constituted; the perfect-knower faculty is not fully constituted.
"[The dispensation] made new," extinction (nibbuti), the single intention,
form not fully constituted, the perfect-knower faculty not fully constituted.
The Great [Fifty] (Mahā), the Fixed Course (Niyāma), the Latent Tendencies (Anusayā),
Refutation (Niggaha), with the Minor (Khuddaka) as fifth —
crushers of the doctrines of others, composed with the Suttas as their root,
an illumination in the dispensation of the Teacher — in the Kathāvatthu Treatise.
The Kathāvatthu Treatise (Kathāvatthuppakaraṇa), comprising thirty-five recitation sections (bhāṇavāra),
is concluded.
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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.