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Saį¹yutta NikÄya 16.12 Linked Discourses 16.12
1. Kassapavagga 1. Kassapa
Paraį¹maraį¹asutta The Realized One After Death
Ekaį¹ samayaį¹ ÄyasmÄ ca mahÄkassapo ÄyasmÄ ca sÄriputto bÄrÄį¹asiyaį¹ viharanti isipatane migadÄye. At one time Venerable MahÄkassapa and Venerable SÄriputta were staying near Varanasi in the deer park at Isipatana.
Atha kho ÄyasmÄ sÄriputto sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito yenÄyasmÄ mahÄkassapo tenupasaį¹
kami; upasaį¹
kamitvÄ ÄyasmatÄ mahÄkassapena saddhiį¹ sammodi. Then in the late afternoon, Venerable SÄriputta came out of retreat, went to Venerable MahÄkassapa, and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho ÄyasmÄ sÄriputto Äyasmantaį¹ mahÄkassapaį¹ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to MahÄkassapa: This is a stock series of propositions by non-Buddhists, raised here as a teaching method.
ākiį¹ nu kho, Ävuso kassapa, hoti tathÄgato paraį¹ maraį¹Äāti? āReverend Kassapa, does a realized one still exist after death?ā An awakened one, whether the Buddha or anyone else, exists after death, for example in an eternal state of Nirvana. | Here ārealized oneā (tathÄgata) pertains to any arahant, as at SN 54.12. The Pali commentary says that a āliving beingā (satta) is meant. However, tathÄgata and satta are exact verbal parallels: tathÄ (ārealā) + gata (ācome to the state ofā) and sa (ārealā) + tta (āstate ofā). 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.
āAbyÄkataį¹ kho etaį¹, Ävuso, bhagavatÄ: āReverend, this has not been declared by the Buddha.ā
āhoti tathÄgato paraį¹ maraį¹Äāāti.
āKiį¹ panÄvuso, na hoti tathÄgato paraį¹ maraį¹Äāti? āWell then, does a realized one no longer exist after death?ā A sage ceases to exist at the time of death. This assumes there is an enduring āselfā that is done away with.
āEvampi kho, Ävuso, abyÄkataį¹ bhagavatÄ: āThis too has not been declared by the Buddha.ā
āna hoti tathÄgato paraį¹ maraį¹Äāāti.
āKiį¹ nu kho, Ävuso, hoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāti? āWell then, does a realized one both still exist and no longer exist after death?ā This kind of āboth A and not Aā 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.
āAbyÄkataį¹ kho etaį¹, Ävuso, bhagavatÄ: āThis too has not been declared by the Buddha.ā
āhoti ca na ca hoti tathÄgato paraį¹ maraį¹Äāāti.
āKiį¹ panÄvuso, neva hoti, na na hoti tathÄgato paraį¹ maraį¹Äāti? āWell then, does a realized one neither still exist nor no longer exist after death?ā Likewise, āneither A nor not Aā 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.
āEvampi kho, Ävuso, abyÄkataį¹ bhagavatÄ: āThis too has not been declared by the Buddha.ā
āneva hoti na na hoti tathÄgato paraį¹ maraį¹Äāāti.
āKasmÄ cetaį¹, Ävuso, abyÄkataį¹ bhagavatÄāti? āAnd why has this not been declared by the Buddha?ā
āNa hetaį¹, Ävuso, atthasaį¹hitaį¹ nÄdibrahmacariyakaį¹ na nibbidÄya na virÄgÄya na nirodhÄya na upasamÄya na abhiƱƱÄya na sambodhÄya na nibbÄnÄya saį¹vattati. āBecause itās not beneficial or relevant to the fundamentals of the spiritual life. It doesnāt lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
TasmÄ taį¹ abyÄkataį¹ bhagavatÄāti. Thatās why it has not been declared by the Buddha.ā
āAtha kiƱcarahÄvuso, byÄkataį¹ bhagavatÄāti? āSo what now has been declared by the Buddha?ā
āIdaį¹ ādukkhanāti kho, Ävuso, byÄkataį¹ bhagavatÄ; āāThis is sufferingā has been declared by the Buddha.
ayaį¹ ādukkhasamudayoāti byÄkataį¹ bhagavatÄ; āThis is the origin of sufferingā ā¦
ayaį¹ ādukkhanirodhoāti byÄkataį¹ bhagavatÄ; āThis is the cessation of sufferingā ā¦
ayaį¹ ādukkhanirodhagÄminÄ« paį¹ipadÄāti byÄkataį¹ bhagavatÄāti. āThis is the practice that leads to the cessation of sufferingā has been declared by the Buddha.ā
āKasmÄ cetaį¹, Ävuso, byÄkataį¹ bhagavatÄāti? āAnd why has this been declared by the Buddha?ā
āEtaƱhi, Ävuso, atthasaį¹hitaį¹ etaį¹ Ädibrahmacariyakaį¹ etaį¹ nibbidÄya virÄgÄya nirodhÄya upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati. āBecause itās beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
TasmÄ taį¹ byÄkataį¹ bhagavatÄāti. Thatās why it has been declared by the Buddha.ā
DvÄdasamaį¹.