With Sāriputta and Koṭṭhita (1st)

Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta:

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta:Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

“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 Buddha.”“Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.

“Well then, does a realized one no longer exist after death? …

“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

“Well then, does a realized one no longer exist after death? …“Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

Does a realized one both exist and not exist after death? …

“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

Does a realized one both exist and not exist after death? …“Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

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

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

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

“Reverend, when asked these questions, you say that they have not been declared by the Buddha.What’s the cause, what’s the reason why they have not been declared by the Buddha?”

“‘Kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe… ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, āvuso, abyākataṁ bhagavatā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti?

“Reverend, when asked these questions, you say that they have not been declared by the Buddha.“‘Kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe… ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, āvuso, abyākataṁ bhagavatā—neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. What’s the cause, what’s the reason why they have not been declared by the Buddha?”Ko nu kho, āvuso, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti?

“Reverend, ‘does a realized one still exist after death?’ is included in form.‘Does a realized one no longer exist after death?’ is included in form.‘Does a realized one both still exist and no longer exist after death?’ is included in form.‘Does a realized one neither still exist nor no longer exist after death?’ is included in form.

“Hoti tathāgato paraṁ maraṇāti kho, āvuso, rūpagatametaṁ. Na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ.

“Reverend, ‘does a realized one still exist after death?’ is included in form.“Hoti tathāgato paraṁ maraṇāti kho, āvuso, rūpagatametaṁ. ‘Does a realized one no longer exist after death?’ is included in form.Na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. ‘Does a realized one both still exist and no longer exist after death?’ is included in form.Hoti ca na ca hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in form.Neva hoti na na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ.

‘does a realized one still exist after death?’ is included in feeling …perception …choices …consciousness.‘Does a realized one no longer exist after death?’ is included in consciousness.‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness.‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness.

Hoti tathāgato paraṁ maraṇāti kho, āvuso, vedanāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, saññāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, saṅkhāragatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, viññāṇagatametaṁ. Na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ.

‘does a realized one still exist after death?’ is included in feeling …Hoti tathāgato paraṁ maraṇāti kho, āvuso, vedanāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. perception …Hoti tathāgato paraṁ maraṇāti kho, āvuso, saññāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. choices …Hoti tathāgato paraṁ maraṇāti kho, āvuso, saṅkhāragatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. consciousness.Hoti tathāgato paraṁ maraṇāti kho, āvuso, viññāṇagatametaṁ. ‘Does a realized one no longer exist after death?’ is included in consciousness.Na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. ‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness.Hoti ca na ca hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness.Neva hoti na na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ.