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The Debate on Abandoning Defilements: Past, Future or Present?
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The Debate on Abandoning Defilements: Past, Future or Present?

Kilesajahanakathā

The debate opening chapter 19 asks whether one abandons past, future or present defilements. The Theravādin points out that the past has ceased, the future has not arisen, and one cannot abandon anger with anger while angry, yet he agrees that those who abandon defilements do exist, inviting reflection on what abandoning really means.

6 points

In the Kilesajahana Kathā of the Kathāvatthu, Tipiṭaka volume 37, chapter 19, the opponent agrees that one abandons past defilements. The Theravādin asks: then does one make what has ceased cease, make what is exhausted be exhausted? And has the past not ceased and does it not no longer exist? He then asks about future defilements: does one make what has not arisen not arise, when the future has not yet arisen and does not yet exist?

On present defilements, the Theravādin asks: does one who is lustful abandon lust, one who is hateful abandon hatred? Or does one abandon lust by lust, hatred by hatred? And if lust and the path arise in the same mind, that is a meeting of two minds, with wholesome and unwholesome coming together, contradicting the discourse on four things very far apart.

At the end, the opponent asks: if one abandons neither past, future nor present defilements, then is there no one who abandons defilements? The Theravādin says this should not be said. The text explains no further. The commentarial literature explains that what the path abandons are defilements whose causes are still ready to give rise to them, like a tree whose capacity to bear fruit is destroyed so that fruit not yet grown never grows.

  1. 1

    Past defilements have already ceased Atīte kilese jahati

    The opponent agrees that one abandons past defilements. The Theravādin asks: has the past not ceased and does it not no longer exist? If the past has ceased and does not exist, it should not be said that one abandons past defilements.

    Applying it in daily life

    Yesterday's mistake does not need erasing; it has passed. What we can do is learn from it and look after the causes still present today.

  2. 2

    Not making what has ceased cease again Niruddhaṃ nirodheti

    The Theravādin goes on to ask: if one can abandon past defilements, does one make what has ceased cease, what has departed depart, what is exhausted be exhausted, what has set go to its setting? The opponent cannot agree.

    Applying it in daily life

    Notice the habit of going back over old matters that are finished. Thinking them over again does not make them more finished; it only keeps the mind from resting now.

  3. 3

    Future defilements have not yet arisen Anāgate kilese jahati

    The Theravādin asks: if one abandons future defilements, does one make what has not arisen not arise, what has not appeared not appear? And has the future not yet arisen and does it not yet exist? If so, it should not be said that one abandons future defilements.

    Applying it in daily life

    Stop fighting anger that hasn't arisen yet, such as getting stressed in advance before meeting someone you dislike. Use that energy to keep the mind steady now.

  4. 4

    While angry, one cannot abandon anger Ratto rāgaṃ jahati

    On present defilements, the Theravādin asks: does one who is lustful abandon lust, one overcome by hatred abandon hatred, one who is deluded abandon delusion, one who is defiled abandon defilement? The opponent cannot agree.

    Applying it in daily life

    While anger is strong, don't make important decisions or force yourself to stop being angry at once. Pause first, then look at the mind when the anger has eased.

  5. 5

    Defilement cannot abandon defilement Rāgena rāgaṃ jahati

    The Theravādin asks: does one abandon lust by lust, hatred by hatred, delusion by delusion, defilement by defilement? And if lust and the path arise in the same mind, wholesome and unwholesome, dark and bright states come together, contradicting the discourse that the Dhamma of the good is as far from that of the bad as sky from earth.

    Applying it in daily life

    Being angry with yourself for being angry, or hating yourself for being envious, adds another layer of defilement. Instead, simply know that anger is present, then look at what caused it.

  6. 6

    Yet those who abandon defilements do exist Paccuppanne kilese jahati

    At the end, the opponent asks: if it should not be said that one abandons past, future and present defilements, then is there no one who abandons defilements? The Theravādin says this should not be said, and the opponent concludes that one does abandon defilements of all three times. The text stops at this argument; the explanation about defilements whose causes are ready to arise comes from the commentarial literature. This point is for overall understanding.

    Applying it in daily life

    Abandoning defilements is more like tending the root than cutting the leaves. If something that used to make you very angry now makes you less angry or not angry at all, that is evidence the training is working.

Try it in daily life

This debate helps those trying to erase past anger from their lives. Last year's anger has already ceased. Going over it again and again with self-loathing abandons nothing; it only creates fresh resentment today. Future anger has not yet arisen either, and worrying in advance that "I'm bound to get angry again tomorrow" does not help.

Using anger to drive out anger, such as being angry with ourselves for being angry, is a kind of abandoning hatred by hatred. What really helps is developing mindfulness and wisdom until we see the causes of anger clearly; those causes gradually lose their strength.

If guilt about the past keeps you from sleeping or working for a long time, consult a professional. Caring for the mind is part of practice.

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