Kathāvatthu (Pāli) (abbreviated Kv, Kvu; ) is a Buddhist scripture, one of the seven books in the Theravada Abhidhamma Pitaka. The text contrasts the orthodox Theravada position on a range of issues to the heterodox views of various interlocutors; the latter are not identified in the primary source text, but were speculatively identified with specific schools of thought in the (historically subsequent) commentaries. The original text is putatively dated to coincide with the reign of King Ashoka (around 240 B.C.), but this, too, is debatable. Though the core of the text may have begun to take shape during Ashoka's reign, Bhikkhu Sujato notes that "the work as a whole cannot have been composed at that time, for it is the outcome of a long period of elaboration, and discusses many views of schools that did not emerge until long after the time of Aśoka." Organization The Kathavatthu documents over 200 points of contention. The debated points are divided into four (lit., "group of 50"). Each is again divided, into 20 chapters (vagga) in all. In addition, three more vagga follow the four . Each chapter contains questions and answers by means of which the most diverse views are presented, refuted and rejected. The form of the debates gives no identification of the participants, and does not step outside the debate to state explicitly which side is right. The views deemed non-heretical by the commentary's interpretation of the Katthavatthu were embraced by the Theravada denomination. According to the Commentaries those whose views were rejected include the Sarvastivada. Doctrinal positions The text focuses on refuting the views of various Buddhist schools, these include: The views of the Pudgalavada school, which held that a 'person' exists as a real and ultimate fact and that it transmigrates from one life to the next. That a perfected being (Arhat) can fall away from perfection. The views of the Sarvastivadins, that "all [dharmas] exists" in the three times (past, present, future), a form of temporal eternalism. That an Arhat can have a nocturnal emission. That an Arhat may be lacking in knowledge, have doubts or be excelled by others. That the duration of an awareness event can last a day or more. That penetration and insight into the various stages of enlightenment is achieved gradually. That the Buddha's worldly speech was somehow supramundane. That all the powers of the Buddha are also possessed by his leading