With Sabhiya Kaccāna

At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house.Then the wanderer Vacchagotta went up to him, and exchanged greetings with him.When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:

Ekaṁ samayaṁ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ sabhiyaṁ kaccānaṁ etadavoca:

At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house.Ekaṁ samayaṁ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him.Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ sabhiyaṁ kaccānaṁ etadavoca:

“Vaccha, 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, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.

“Vaccha, this has not been declared by the Buddha.”“Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.

“This too has not been declared by the Buddha.”

“Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

“This too has not been declared by the Buddha.”“Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

“This has not been declared by the Buddha.”

“Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

“This has not been declared by the Buddha.”“Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

“This too has not been declared by the Buddha.”

“Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

“This too has not been declared by the Buddha.”“Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

“Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha.What’s the cause, what’s the reason why this has not been declared by the Buddha?”

“‘Kiṁ nu kho, bho kaccāna, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘etampi kho, vaccha, abyākataṁ bhagavatā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṁ abyākataṁ samaṇena gotamenā”ti?

“Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha.“‘Kiṁ nu kho, bho kaccāna, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā—hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘etampi kho, vaccha, abyākataṁ bhagavatā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. What’s the cause, what’s the reason why this has not been declared by the Buddha?”Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṁ abyākataṁ samaṇena gotamenā”ti?

“In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without remainder,how could you describe him in any such terms?”

“Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Kena naṁ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti.

“In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without remainder,“Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. how could you describe him in any such terms?”Kena naṁ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti.