Sāriputta and Koṭṭhita (4)
Ārāma (SN 44.6)
On one occasion the Venerable Sāriputta and the Venerable Mahakoṭṭhita were dwelling at Baraṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahakoṭṭhita. He exchanged greetings with the Venerable Mahakoṭṭhita and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“How is it, friend Koṭṭhita, does the Tathagata exist after death?”
All as above down to:
“What now, friend, is the cause and reason why this has not been declared by the Blessed One?”
i. Delight in the aggregates
“Friend, it is one who delights in form, who takes delight in form, who rejoices in form, and who does not know and see the cessation of form as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’ It is one who delights in feeling … who delights in perception … who delights in volitional formations … who delights in consciousness, who takes delight in consciousness, who rejoices in consciousness, and who does not know and see the cessation of consciousness as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in form … who does not delight in feeling … who does not delight in perception … who does not delight in volitional formations … who does not delight in consciousness, who does not take delight in consciousness, who does not rejoice in consciousness, and who knows and sees the cessation of consciousness as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
ii. Delight in existence
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in existence, who takes delight in existence, who rejoices in existence, and who does not know and see the cessation of existence as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in existence, who does not take delight in existence, who does not rejoice in existence, and who knows and sees the cessation of existence as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
iii. Delight in clinging
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in clinging, who takes delight in clinging, who rejoices in clinging, and who does not know and see the cessation of clinging as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in clinging, who does not take delight in clinging, who does not rejoice in clinging, and who knows and sees the cessation of clinging as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
iv. Delight in craving
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in craving, who takes delight in craving, who rejoices in craving, and who does not know and see the cessation of craving as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in craving, who does not take delight in craving, who does not rejoice in craving, and who knows and sees the cessation of craving as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
v. Another method?
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“Here now, friend Sāriputta, why should you want anything additional to this? Friend Sāriputta, when a bhikkhu is liberated by the destruction of craving, there is no round for describing him.”
“How is it, friend Koṭṭhita, does the Tathagata exist after death?”
All as above down to:
“What now, friend, is the cause and reason why this has not been declared by the Blessed One?”
i. Delight in the aggregates
“Friend, it is one who delights in form, who takes delight in form, who rejoices in form, and who does not know and see the cessation of form as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’ It is one who delights in feeling … who delights in perception … who delights in volitional formations … who delights in consciousness, who takes delight in consciousness, who rejoices in consciousness, and who does not know and see the cessation of consciousness as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in form … who does not delight in feeling … who does not delight in perception … who does not delight in volitional formations … who does not delight in consciousness, who does not take delight in consciousness, who does not rejoice in consciousness, and who knows and sees the cessation of consciousness as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
ii. Delight in existence
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in existence, who takes delight in existence, who rejoices in existence, and who does not know and see the cessation of existence as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in existence, who does not take delight in existence, who does not rejoice in existence, and who knows and sees the cessation of existence as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
iii. Delight in clinging
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in clinging, who takes delight in clinging, who rejoices in clinging, and who does not know and see the cessation of clinging as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in clinging, who does not take delight in clinging, who does not rejoice in clinging, and who knows and sees the cessation of clinging as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
iv. Delight in craving
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“There could be, friend. It is one who delights in craving, who takes delight in craving, who rejoices in craving, and who does not know and see the cessation of craving as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“But, friend, one who does not delight in craving, who does not take delight in craving, who does not rejoice in craving, and who knows and sees the cessation of craving as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’
“This, friend, is the cause and reason why this has not been declared by the Blessed One.”
v. Another method?
“But, friend, could there be another method of explaining why this has not been declared by the Blessed One?”
“Here now, friend Sāriputta, why should you want anything additional to this? Friend Sāriputta, when a bhikkhu is liberated by the destruction of craving, there is no round for describing him.”
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