English
Then, in the evening, the venerable Mahākoṭṭhika, having risen from his seclusion, approached the venerable Sāriputta; having approached, he exchanged greetings with the venerable Sāriputta. He conversed with Sāriputta. Having exchanged friendly greetings and amiable talk, he sat down to one side. Seated to one side, indeed, the venerable Mahākoṭṭhiko said this to the venerable Sāriputta: "Now then, friend Sāriputta, does the Tathāgata exist after death?" "That, friend, has not been declared by the Blessed One: 'The Tathāgata exists after death.'" "But then, friend, does the Tathāgata not exist after death?" "That too, friend, has not been declared by the Blessed One: 'The Tathāgata does not exist after death.'" "Now then, friend, does the Tathāgata both exist and not exist after death?" "That, friend, has not been declared by the Blessed One: 'The Tathāgata both exists and does not exist after death.'" "But then, friend, does the Tathāgata neither exist nor not exist after death?" "That too, friend, has not been declared by the Blessed One: 'The Tathāgata neither exists nor does not exist after death.'" "When asked, 'Now then, friend, does the Tathāgata exist after death?' you say, 'That, friend, has not been declared by the Blessed One: "The Tathāgata exists after death."' ... (and so on for the other questions) ... when asked, 'But then, friend, does the Tathāgata neither exist nor not exist after death?' you say, 'That too, friend, has not been declared by the Blessed One: "The Tathāgata neither exists nor does not exist after death."' What then, friend, is the reason, what is the cause, for this not being declared by the Blessed One?" "'The Tathāgata exists after death,' friend, this pertains to form. 'The Tathāgata does not exist after death,' this pertains to form. 'The Tathāgata both exists and does not exist after death,' this pertains to form. 'The Tathāgata neither exists nor does not exist after death,' this pertains to form. 'The Tathāgata exists after death,' friend, this pertains to feeling. 'The Tathāgata does not exist after death,' this pertains to feeling. 'The Tathāgata both exists and does not exist after death,' this pertains to feeling. 'The Tathāgata neither exists nor does not exist after death,' This pertains to feeling. “The Tathāgata exists after death” — this, friend, pertains to perception. “The Tathāgata does not exist after death” — this pertains to perception. “The Tathāgata both exists and does not exist after death” — this pertains to perception. “The Tathāgata neither exists nor does not exist after death” — this pertains to perception. “The Tathāgata exists after death” — this, friend, pertains to formations. “The Tathāgata does not exist after death” — this pertains to formations. “The Tathāgata both exists and does not exist after death” — this pertains to formations. “The Tathāgata neither exists nor does not exist after death” — this pertains to formations. “The Tathāgata exists after death” — this, friend, pertains to consciousness. “The Tathāgata does not exist after death” — this pertains to consciousness. “The Tathāgata both exists and does not exist after death” — this pertains to consciousness. “The Tathāgata neither exists nor does not exist after death” — this pertains to consciousness. This, friend, is the reason, this is the cause, why this has not been declared by the Blessed One. The third. At one time the venerable Sāriputta and the venerable Mahākoṭṭhika were staying in Bārāṇasī, at Isipatana in the Deer Park. “What now, friend, is the reason, what is the cause, why this has not been declared by the Blessed One?” “Friend, for one who does not know, does not see form as it really is, who does not know, does not see the origin of form as it really is, who does not know, does not see the cessation of form as it really is, who does not know, does not see the path leading to the cessation of form as it really is, ‘The Tathāgata exists after death’ — for him it is so; ‘The Tathāgata does not exist after death’ — for him it is so; ‘The Tathāgata both exists and does not exist after death’ — for him it is so; ‘The Tathāgata neither exists nor does not exist after death’ — for him it is so. Feeling... Perception... Formations... Consciousness for one who does not know, does not see as it really is, who does not know, does not see the origin of consciousness as it really is, who does not know, does not see the cessation of consciousness for him, not knowing, not seeing, as it really is, the path leading to the cessation of consciousness, as it really is, "The Tathāgata exists after death" — it occurs to him; "The Tathāgata does not exist after death" — it occurs to him; "The Tathāgata both exists and does not exist after death" — it occurs to him; "The Tathāgata neither exists nor does not exist after death" — it occurs to him. "But, friend, for one knowing, seeing form as it really is, knowing, seeing the origin of form as it really is, knowing, seeing the cessation of form as it really is, knowing, seeing the path leading to the cessation of form as it really is, "The Tathāgata exists after death" — it does not occur to him... "The Tathāgata neither exists nor does not exist after death" — it does not occur to him. For one knowing, seeing feeling... perception... fabrications... consciousness as it really is, knowing, seeing the origin of consciousness as it really is, knowing, seeing the cessation of consciousness as it really is, knowing, seeing the path leading to the cessation of consciousness as it really is, "The Tathāgata exists after death" — it does not occur to him; "The Tathāgata does not exist after death" — it does not occur to him; "The Tathāgata both exists and does not exist after death" — it does not occur to him; "The Tathāgata neither exists nor does not exist after death" — it does not occur to him. This, friend, is the reason, this is the cause, why this has not been declared by the Blessed One." The Fourth. 5. The Third Discourse to Sāriputta and Koṭṭhika 414. At one time, the venerable Sāriputta and the venerable Mahākoṭṭhika were dwelling in Bārāṇasī, at Isipatana in the Deer Park... (The same question): "What, friend, is the reason, what is the cause, why this has not been declared by the Blessed One?" "In form, friend, for one whose passion has not departed, whose desire has not departed, whose affection has not departed, whose thirst has not departed, whose fever has not departed, whose craving has not departed, "The Tathāgata exists after death" — it occurs to him... "The Tathāgata neither exists nor does not exist after death" — it occurs to him. In feeling... in perception... in fabrications... in consciousness... in knowledge, for one whose passion is not gone, whose desire is not gone, whose affection is not gone, whose thirst is not gone, whose fever is not gone, whose craving is not gone, 'the Tathāgata exists after death' occurs to him; 'the Tathāgata does not exist after death' occurs to him; 'the Tathāgata both exists and does not exist after death' occurs to him; 'the Tathāgata neither exists nor does not exist after death' occurs to him. But, friend, in form, for one whose passion is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose fever is gone, whose craving is gone; ... in feeling, ... ... in perception, ... ... in formations, ... ... in consciousness, for one whose passion is gone, whose desire is gone, whose affection is gone, whose thirst is gone, whose fever is gone, whose craving is gone, 'the Tathāgata exists after death' does not occur to him; 'the Tathāgata does not exist after death' does not occur to him; 'the Tathāgata both exists and does not exist after death' does not occur to him; 'the Tathāgata neither exists nor does not exist after death' does not occur to him. This, friend, is the reason, this is the cause, why this has been undeclared by the Blessed One. Fifth. 6. The Fourth Sāriputta-Koṭṭhika Discourse 415. At one time the venerable Sāriputta and the venerable Mahākoṭṭhika were dwelling in Bārāṇasī, at Isipatana in the Deer Park. Then indeed the venerable Sāriputta, in the evening, having risen from seclusion, approached the venerable Mahākoṭṭhika; having approached, he exchanged greetings with the venerable Mahākoṭṭhika. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, indeed the venerable Sāriputta said this to the venerable Mahākoṭṭhika – “‘What, friend Koṭṭhika, does the Tathāgata exist after death?’ ‘Does the Tathāgata not exist after death?’ ‘Does the Tathāgata both exist and not exist after death?’ ‘Or, friend, does the Tathāgata neither exist nor not exist after death?’ being asked thus – ‘This too, friend, has been undeclared by the Blessed One – the Tathāgata neither exists nor does not exist after death’ – you say.” “What, friend, is the reason, what is the cause, why this has been undeclared by the Blessed One?” “For one who delights in form, friend, who is infatuated with form, who is pleased with form, who does not know, does not see the cessation of form as it really is, 'the Tathāgata exists after death' occurs to him; 'the Tathāgata does not exist after death' occurs to him; 'the Tathāgata both exists and does not exist after death' occurs to him; 'the Tathāgata neither exists nor does not exist a Tathāgata exists after death' — this is for him. Indeed, friend, for one delighting in feeling, attached to feeling, rejoicing in feeling, not knowing, not seeing the cessation of feeling as it really is, 'a Tathāgata exists after death' — this is for him... Indeed, friend, for one delighting in perception... Indeed, friend, for one delighting in formations... Indeed, friend, for one delighting in consciousness, attached to consciousness, rejoicing in consciousness, not knowing, not seeing the cessation of consciousness as it really is, 'a Tathāgata exists after death' — this is for him...