Nevahotinanahotitathāgatosutta
The view that a realized one neither still exists nor no longer exists after death is given up by seeing the aggregates, as well as what is seen, heard, thought, and known, as impermanent.
- 0.1
Saṁyutta Nikāya 24.18
Linked Discourses 24.18
- 0.2
1. Sotāpattivagga
1. Stream-Entry
Nevahotinanahotitathāgatosutta
A Realized One Neither Still Exists Nor No Longer Exists
- 1.1
Sāvatthinidānaṁ.
At Sāvatthī.
- 1.2
“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:
- 1.3
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”
- 1.4
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“Our teachings are rooted in the Buddha. …”
- 2.1
“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:
- 2.2
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….
‘A realized one neither still exists nor no longer exists after death’ …
- 3.1
“Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
- 3.2
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
- 3.3
“Aniccaṁ, bhante” …pe…
“Impermanent, sir.” …
- 3.4
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
- 3.5
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”
- 3.6
“No hetaṁ, bhante”.
“No, sir.”
- 3.7
“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?”
- 3.8
“Aniccaṁ, bhante”.
“Impermanent, sir.”
- 3.9
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
- 3.10
“Dukkhaṁ, bhante”.
“Suffering, sir.”
- 3.11
“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:
- 3.12
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
‘A realized one neither still exists nor no longer exists after death’?”
- 3.13
“No hetaṁ, bhante”.
“No, sir.”
- 4.1
“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 regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
- 4.2
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, assured, destined for awakening.”
- 4.3
Aṭṭhārasamaṁ.
- 4.4
Sotāpattivaggo.
- 4.5
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.
- 5.0
Tassuddānaṁ
- 5.1
Vātaṁ etaṁ mama,
- 5.2
so attā no ca me siyā;
- 5.3
Natthi karoto hetu ca,
- 5.4
mahādiṭṭhena aṭṭhamaṁ.
- 6.1
Sassato loko ca,
- 6.2
Asassato ca antavā ca;
- 6.3
Anantavā ca taṁ jīvaṁ taṁ sarīranti,
- 6.4
Aññaṁ jīvaṁ aññaṁ sarīranti ca.
- 7.1
Hoti tathāgato paraṁ maraṇāti,
- 7.2
Na hoti tathāgato paraṁ maraṇāti;
- 7.3
Neva hoti na na hoti tathāgato paraṁ maraṇāti.
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