Linked Discourses
1. The Chapter on the Undeclared Points

With Sāriputta and Koṭṭhita (2nd)

Saṁyutta Nikāya
1. Abyākatavagga
Dutiyasāriputtakoṭṭhikasutta
Linked Discourses
1. The Chapter on the Undeclared Points
With Sāriputta and Koṭṭhita (2nd)
Saṁyutta Nikāya
1. Abyākatavagga
Dutiyasāriputtakoṭṭhikasutta

Mahākoṭṭhita asks Sāriputta whether a Realized One exists after death. Sāriputta says that one who understands the five aggregates would not think in such terms.

Ruta suttaSN 44.4Sutta PiṭakaSaṃyutta Nikāya4. Saḷāyatanavaggasaṁyutta44. Abyākatasaṁyutta1. AbyākatavaggaDutiyasāriputtakoṭṭhikasutta
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At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …

Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe…

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …
Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe…

At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana. …Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye …pe…

(The same down as far as:)

(sāyeva pucchā.)

(The same down as far as:)
(sāyeva pucchā.)

(The same down as far as:)(sāyeva pucchā.)

“What’s the cause, reverend, what’s the reason why 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?”

“Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti?

“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”
“Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti?

“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”“Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti?

“Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or‘A realized one no longer exists after death’ or‘a realized one both still exists and no longer exists after death’ or‘a realized one neither still exists nor no longer exists after death.’

“Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

“Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or
“Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘A realized one no longer exists after death’ or
‘na hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘a realized one both still exists and no longer exists after death’ or
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘a realized one neither still exists nor no longer exists after death.’
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

“Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or“Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘A realized one no longer exists after death’ or‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘a realized one both still exists and no longer exists after death’ or‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘a realized one neither still exists nor no longer exists after death.’‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

Not truly knowing or seeing feeling …perception …choices …consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or‘A realized one no longer exists after death’ or‘a realized one both still exists and no longer exists after death’ or‘A realized one neither still exists nor no longer exists after death.’

Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”tipissa hoti.

Not truly knowing or seeing feeling …
Vedanaṁ …pe…
perception …
saññaṁ …pe…
choices …
saṅkhāre …pe…
consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or
viññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘A realized one no longer exists after death’ or
‘na hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘a realized one both still exists and no longer exists after death’ or
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti;
‘A realized one neither still exists nor no longer exists after death.’
‘neva hoti na na hoti tathāgato paraṁ maraṇā’”tipissa hoti.

Not truly knowing or seeing feeling …Vedanaṁ …pe… perception …saññaṁ …pe… choices …saṅkhāre …pe… consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ orviññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘A realized one no longer exists after death’ or‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘a realized one both still exists and no longer exists after death’ or‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘A realized one neither still exists nor no longer exists after death.’‘neva hoti na na hoti tathāgato paraṁ maraṇā’”tipissa hoti.

Truly knowing and seeing form …feeling …perception …choices …consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or‘A realized one no longer exists after death’ or‘a realized one both still exists and no longer exists after death’ or‘a realized one neither still exists nor no longer exists after death.’

Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

Truly knowing and seeing form …
Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.
feeling …
Vedanaṁ …pe…
perception …
saññaṁ …pe…
choices …
saṅkhāre …pe…
consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or
viññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti;
‘A realized one no longer exists after death’ or
‘na hoti tathāgato paraṁ maraṇā’tipissa na hoti;
‘a realized one both still exists and no longer exists after death’ or
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa na hoti;
‘a realized one neither still exists nor no longer exists after death.’
‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

Truly knowing and seeing form …Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. feeling …Vedanaṁ …pe… perception …saññaṁ …pe… choices …saṅkhāre …pe… consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ orviññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘A realized one no longer exists after death’ or‘na hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘a realized one both still exists and no longer exists after death’ or‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘a realized one neither still exists nor no longer exists after death.’‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

This is the cause, this is the reason why this has not been declared by the Buddha.”

Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti.

This is the cause, this is the reason why this has not been declared by the Buddha.”
Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti.

This is the cause, this is the reason why this has not been declared by the Buddha.”Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti.

Catutthaṁ.

Catutthaṁ.

Catutthaṁ.