sutta » sn » sn24 » Saṁyutta Nikāya 24.18

Nevahotinanahotitathāgatosutta

A Realized One Neither Still Exists Nor No Longer Exists

Sāvatthinidānaṁ.
At Sāvatthī.

“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:
“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise:

‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“Our teachings are rooted in the Buddha. …”

“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:

‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….
‘A realized one neither still exists nor no longer exists after death’ …

“Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”

“Aniccaṁ, bhante” …pe…
“Impermanent, sir.” …

vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:

‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

“Aniccaṁ, bhante”.
“Impermanent, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”

“Dukkhaṁ, bhante”.
“Suffering, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:

‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,

ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

Aṭṭhārasamaṁ.

Sotāpattivaggo.

Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.

Tassuddānaṁ

Vātaṁ etaṁ mama,

so attā no ca me siyā;

Natthi karoto hetu ca,

mahādiṭṭhena aṭṭhamaṁ.

Sassato loko ca,

Asassato ca antavā ca;

Anantavā ca taṁ jīvaṁ taṁ sarīranti,

Aññaṁ jīvaṁ aññaṁ sarīranti ca.

Hoti tathāgato paraṁ maraṇāti,

Na hoti tathāgato paraṁ maraṇāti;

Neva hoti na na hoti tathāgato paraṁ maraṇāti.