A Realized One Neither Still Exists Nor No Longer Exists
Nevahotinanahotitathāgatosutta
A Realized One Neither Still Exists Nor No Longer Exists
Nevahotinanahotitathāgatosutta
EN
At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe…
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death’ … What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “No, sir.”
PL
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
EN
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “No, sir.” “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
PL
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”. “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—
EN
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
A Realized One Neither Still Exists Nor No Longer Exists
Nevahotinanahotitathāgatosutta
A Realized One Neither Still Exists Nor No Longer Exists
Nevahotinanahotitathāgatosutta
EN
At Sāvatthī. “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “Our teachings are rooted in the Buddha. …”
PL
Sāvatthinidānaṁ. “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “Bhagavaṁmūlakā no, bhante, dhammā …pe…
EN
“When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death’ … What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “No, sir.”
PL
“Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”.
EN
“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?” “No, sir.” “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
PL
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”. “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—
EN
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Sutraya