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Saṁyutta Nikāya — The Connected Discourses

SN24: Connected Discourses on Views

SN24:18 The Tathāgata Neither Exists Nor Does Not Exist

1At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The Tathāgata neither exists nor does not exist after death’?"

"Venerable sir, our teachings are rooted in the Blessed One … ."

2"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The Tathāgata neither exists nor does not exist after death.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The Tathāgata neither exists nor does not exist after death.’

3"What do you think, bhikkhus, is form … consciousness permanent or impermanent?"

"Impermanent, venerable sir." …

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"

"No, venerable sir."

"That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind: is that permanent or impermanent?"

"Impermanent, venerable sir."

"Is what is impermanent suffering or happiness?"

"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"

"No, venerable sir."


4"When, bhikkhus, a noble disciple has abandoned perplexity in these six cases, and when, further, he has abandoned perplexity about suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he is then called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination." sn.iii.217

1Sāvatthinidānaṁ. "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 …

2"Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti … pe … .

3"Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante" … pe … vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti? "No hetaṁ, bhante". "Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’"ti? "No hetaṁ, bhante".


4"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 – ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano"ti. Aṭṭhārasamaṁ.

Sotāpattivaggo.
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.

5Vātaṁ etaṁ mama,
so attā no ca me siyā;
Natthi karoto hetu ca,
mahādiṭṭhena aṭṭhamaṁ.

6Sassato loko ca,
Asassato ca antavā ca;
Anantavā ca taṁ jīvaṁ taṁ sarīranti,
Aññaṁ jīvaṁ aññaṁ sarīranti ca.

7Hoti tathāgato paraṁ maraṇāti,
Na hoti tathāgato paraṁ maraṇāti;
Neva hoti na na hoti tathāgato paraṁ maraṇāti.