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Saɱyutta Nikāya:
IV. Saḷāyatana Vagga:
43: Asaŋkhata Saɱyuttaɱ

Sutta 3

Sāriputta-Koṭṭhika (or Pagata, or Upagata) Suttaɱ

Sāriputta-Koṭṭhika (1)

Translated by Bhikkhu Bodhi

Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
This selection from The Connected Discourses of the Buddha: A Translation of the Saɱyutta Nikāya by Bhikkhu Bodhi is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at http://www.wisdompubs.org/book/connected-discourses-buddha.
Permissions beyond the scope of this license may be available at http://www.wisdompubs.org/terms-use.

 


 

[1][pts][than] On one occasion the Venerable Sāriputta and the Venerable Maha Koṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana.

Then, in the evening, the Venerable Maha Koṭṭhika emerged from seclusion and approached the Venerable Sāriputta.

He exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"How is it, friend Sāriputta, does the Tathāgata exist after death?"

"Friend, the Blessed One has not declared this:

'The Tathāgata exists after death.'"

"How is it, friend Sāriputta, does the Tathāgata not exist after death?"

"Friend, the Blessed One has not declared this:

'The Tathāgata does not exist after death.'"

"How is it, friend Sāriputta, does the Tathāgata both exists and does not exist after death?"

"Friend, the Blessed One has not declared this:

'The Tathāgata both exists and does not exist after death.'"

"How is it, friend Sāriputta, does the Tathāgata neither exists nor does not exist after death?"

"Friend, the Blessed One has not declared this either:

'The Tathāgata neither exists nor does not exist after death.'"

"How is this, friend?

When asked:

"How is it, friend Sāriputta, does the Tathāgata exist after death?"

you say:

"Friend, the Blessed One has not declared this:

'The Tathāgata exists after death.'"

When asked:

"How is it, friend Sāriputta, does the Tathāgata not exist after death?"

you say:

"Friend, the Blessed One has not declared this:

'The Tathāgata does not exist after death.'"

When asked:

"How is it, friend Sāriputta, does the Tathāgata both exists and does not exist after death?"

you say:

"Friend, the Blessed One has not declared this:

'The Tathāgata both exists and does not exist after death.'"

When asked:

"How is it, friend Sāriputta, does the Tathāgata neither exists nor does not exist after death?"

you say:

"Friend, the Blessed One has not declared this either:

'The Tathāgata neither exists nor does not exist after death.'"

What now, friend, is the cause and reason why this has not been declared by the Blessed One?"

"'The Tathāgata exists after death':

this, friend, is an involvement with form.

'The Tathāgata does not exist after death':

this is an involvement with form.

'The Tathāgata both exists and does not exist after death':

this is an involvement with form.

'The Tathāgata neither exists nor does not exist after death':

this is an involvement with form.

"'The Tathāgata exists after death':

this, friend, is an involvement with feeling

... an involvement with perception ...

an involvement with volitional formations ...

an involvement with consciousness.

'The Tathāgata does not exist after death':

this is an involvement with consciousness.

'The Tathāgata both exists and does not exist after death':

this is an involvement with consciousness.

'The Tathāgata neither exists nor does not exist after death':

this is an involvement with consciousness.

"This, friend, is the cause and reason why this has not been declared by the Blessed One."


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