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Linked Discourses 24.18 – Saṁyutta Nikāya 24.18
1. Stream-Entry – 1. Sotāpattivagga
SN 24.18 A Realized One Neither Exists Nor Doesn’t Exist – Nevahotinanahotitathāgatosutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Bhikkhū, when what exists, because of grasping what and insisting on what, does the view arise:
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘A Realized One neither exists nor doesn’t exist after death’?”
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“Our teachings are rooted in the Buddha. …”
“Bhagavaṁmūlakā no, bhante, dhammā …pe…
“When form exists, because of grasping form and insisting on form, the view arises:
“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:
‘A Realized One neither exists nor doesn’t exist after death’ …
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….
What do you think, bhikkhū?
“Taṁ kiṁ maññatha, bhikkhave,
Is form permanent or anicca?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.” …
“Aniccaṁ, bhante” …pe…
“But by not grasping what’s anicca, suffering, and perishable, would the view arise:
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘A Realized One neither exists nor doesn’t exist after death’?”
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That which is seen, heard, thought, known, sought, and explored by the mind: is that permanent or anicca?”
“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s anicca, suffering, and perishable, would the view arise:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:
‘A Realized One neither exists nor doesn’t exist after death’?”
‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
“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—
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Aṭṭhārasamaṁ.
Sotāpattivaggo.
Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.
Tassuddānaṁ
Vātaṁ etaṁ mama,
so attā no ca me siyā;
Natthi karoto hetu ca,
mahādiṭṭhena aṭṭhamaṁ.
Sassato loko ca,
Asassato ca antavā ca;
Anantavā ca taṁ jīvaṁ taṁ sarīranti,
Aññaṁ jīvaṁ aññaṁ sarīranti ca.
Hoti tathāgato paraṁ maraṇāti,