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Linked Discourses
1. The Chapter with Kassapa
The Realized One After Death
Saṁyutta Nikāya
1. Kassapavagga
Paraṁmaraṇasutta
Linked Discourses
1. The Chapter with Kassapa
The Realized One After Death
Saṁyutta Nikāya
1. Kassapavagga
Paraṁmaraṇasutta
Sāriputta asks Kassapa about whether a Realized One survives death.
Ruta suttaSN 16.12
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EN · Bhikkhu Sujato
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Subtítulo
A plain translation of the Saṁyutta Nikāya
Traductor
Bhikkhu Sujato
Título raíz
Saṁyuttanikāya
Idioma de traducción
English
Idioma raíz
Pali
Sobre la traducción
This translation was part of a project to translate the four Pali Nikāyas with the following aims: plain, approachable English; consistent terminology; accurate rendition of the Pali; free of copyright. It was made during 2016–2018 while Bhikkhu Sujato was staying in Qimei, Taiwan.
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Creative Commons Zero CC0 1.0 — This translation is an expression of an ancient spiritual text that has been passed down by the Buddhist tradition for the benefit of all sentient beings. It is dedicated to the public domain via Creative Commons Zero (CC0). You are encouraged to copy, reproduce, adapt, alter, or otherwise make use of this translation. The translator respectfully requests that any use be in accordance with the values and principles of the Buddhist community.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.
Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.
Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana. Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:*This is a stock series of propositions by non-Buddhists, raised here as a teaching method.
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him.
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi.
When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:*This is a stock series of propositions by non-Buddhists, raised here as a teaching method.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:*This is a stock series of propositions by non-Buddhists, raised here as a teaching method.Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:
“Reverend Kassapa, does a realized one still exist after death?”*An awakened one, whether the Buddha or anyone else, exists after death, for example in an eternal state of Nirvana. | Here “realized one” (tathāgata) pertains to any arahant, as at SN 54.12. The Pali commentary says that a “living being” (satta) is meant. However, tathāgata and satta are exact verbal parallels: tathā (“real”) + gata (“come to the state of”) and sa (“real”) + tta (“state of”). Thus it seems likely that this was originally intended as a mere verbal gloss to explain the compound. That it does not mean just any sentient being is established at SN 22.86:1.5.
“kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti?
“Reverend Kassapa, does a realized one still exist after death?”*An awakened one, whether the Buddha or anyone else, exists after death, for example in an eternal state of Nirvana. | Here “realized one” (tathāgata) pertains to any arahant, as at SN 54.12. The Pali commentary says that a “living being” (satta) is meant. However, tathāgata and satta are exact verbal parallels: tathā (“real”) + gata (“come to the state of”) and sa (“real”) + tta (“state of”). Thus it seems likely that this was originally intended as a mere verbal gloss to explain the compound. That it does not mean just any sentient being is established at SN 22.86:1.5.
“kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti?
“Reverend Kassapa, does a realized one still exist after death?”*An awakened one, whether the Buddha or anyone else, exists after death, for example in an eternal state of Nirvana. | Here “realized one” (tathāgata) pertains to any arahant, as at SN 54.12. The Pali commentary says that a “living being” (satta) is meant. However, tathāgata and satta are exact verbal parallels: tathā (“real”) + gata (“come to the state of”) and sa (“real”) + tta (“state of”). Thus it seems likely that this was originally intended as a mere verbal gloss to explain the compound. That it does not mean just any sentient being is established at SN 22.86:1.5.“kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti?
“Reverend, this has not been declared by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario.”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.
“Reverend, this has not been declared by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario.”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘hoti tathāgato paraṁ maraṇā’”ti.
“Reverend, this has not been declared by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario.” “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.
“Well then, does a realized one no longer exist after death?”*A sage ceases to exist at the time of death. This assumes there is an enduring “self” that is done away with.
“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one no longer exist after death?”*A sage ceases to exist at the time of death. This assumes there is an enduring “self” that is done away with.
“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one no longer exist after death?”*A sage ceases to exist at the time of death. This assumes there is an enduring “self” that is done away with.“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti?
“This too has not been declared by the Buddha.”
“Evampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.”
“Evampi kho, āvuso, abyākataṁ bhagavatā:
‘na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.” “Evampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.
“Well then, does a realized one both still exist and no longer exist after death?”*This kind of “both A and not A” statement is not meant to be paradoxical or mystical. Rather, they represent some state that combines elements of both. For example, their body does not exist but their mind does.
“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one both still exist and no longer exist after death?”*This kind of “both A and not A” statement is not meant to be paradoxical or mystical. Rather, they represent some state that combines elements of both. For example, their body does not exist but their mind does.
“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one both still exist and no longer exist after death?”*This kind of “both A and not A” statement is not meant to be paradoxical or mystical. Rather, they represent some state that combines elements of both. For example, their body does not exist but their mind does.“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?
“This too has not been declared by the Buddha.”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.”
“Abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.” “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.
“Well then, does a realized one neither still exist nor no longer exist after death?”*Likewise, “neither A nor not A” is not meant to be a paradox, but to indicate something that cannot be characterized by the original term. For example, a sage persists after death in a subtle state that is not what we normally consider existence.
“Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one neither still exist nor no longer exist after death?”*Likewise, “neither A nor not A” is not meant to be a paradox, but to indicate something that cannot be characterized by the original term. For example, a sage persists after death in a subtle state that is not what we normally consider existence.
“Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti?
“Well then, does a realized one neither still exist nor no longer exist after death?”*Likewise, “neither A nor not A” is not meant to be a paradox, but to indicate something that cannot be characterized by the original term. For example, a sage persists after death in a subtle state that is not what we normally consider existence.“Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti?
“This too has not been declared by the Buddha.”
“Evampi kho, āvuso, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.”
“Evampi kho, āvuso, abyākataṁ bhagavatā:
‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“This too has not been declared by the Buddha.” “Evampi kho, āvuso, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
“And why has this not been declared by the Buddha?”
“Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti?
“And why has this not been declared by the Buddha?”
“Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti?
“And why has this not been declared by the Buddha?” “Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti?
“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has not been declared by the Buddha.”
“Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ abyākataṁ bhagavatā”ti.
“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
“Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
That’s why it has not been declared by the Buddha.”
Tasmā taṁ abyākataṁ bhagavatā”ti.
“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. “Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. That’s why it has not been declared by the Buddha.” Tasmā taṁ abyākataṁ bhagavatā”ti.
“So what now has been declared by the Buddha?” “‘This is suffering’ has been declared by the Buddha. ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”
“Atha kiñcarahāvuso, byākataṁ bhagavatā”ti? “Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā; ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā; ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā; ayaṁ ‘dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti byākataṁ bhagavatā”ti.
“So what now has been declared by the Buddha?”
“Atha kiñcarahāvuso, byākataṁ bhagavatā”ti?
“‘This is suffering’ has been declared by the Buddha.
“Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā;
‘This is the origin of suffering’ …
ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā;
‘This is the cessation of suffering’ …
ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā;
‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”
ayaṁ ‘dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti byākataṁ bhagavatā”ti.
“So what now has been declared by the Buddha?” “Atha kiñcarahāvuso, byākataṁ bhagavatā”ti? “‘This is suffering’ has been declared by the Buddha. “Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā; ‘This is the origin of suffering’ … ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā; ‘This is the cessation of suffering’ … ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā; ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.” ayaṁ ‘dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti byākataṁ bhagavatā”ti.
“And why has this been declared by the Buddha?”
“Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?
“And why has this been declared by the Buddha?”
“Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?
“And why has this been declared by the Buddha?” “Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.”
“Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ byākataṁ bhagavatā”ti.
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
“Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
That’s why it has been declared by the Buddha.”
Tasmā taṁ byākataṁ bhagavatā”ti.
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. “Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. That’s why it has been declared by the Buddha.” Tasmā taṁ byākataṁ bhagavatā”ti.
Dvādasamaṁ.
Dvādasamaṁ.
Dvādasamaṁ.