---
title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 44 of 44
url: https://scriptura.si/works/pali-samyutta-nikaya-4/44/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga, section 44. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/44/"
---

# Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga

*The Buddha, tr. Bhikkhu Sujato*

The six senses and their objects, the Fire Sermon, feelings, and the unconditioned.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 44. The Undeclared Points · SN 44.6–44.11

Source: https://scriptura.si/works/pali-samyutta-nikaya-4/44/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/44/#p-N

[¶0] SN 44.6 · With Sāriputta and Koṭṭhita (4th)

> Pali: SN 44.6 · Catutthasāriputtakoṭṭhikasutta

[¶1] At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana.

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.

[¶2] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākoṭṭhita, and they greeted each other. When the greetings and polite conversation were over, he sat down to one side and said to Mahākoṭṭhita:

> Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶3] “Reverend Koṭṭhita, does a realized one still exist after death?” …

> Pali: “‘kiṁ nu kho, āvuso koṭṭhika, hoti tathāgato paraṁ maraṇā’ti …pe…

[¶4] “Reverend, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

> Pali: ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, āvuso, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti?

[¶5] “Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’

> Pali: “Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

[¶6] If you like, love, and enjoy feeling … perception … choices … consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… saññārāmassa kho, āvuso …pe… saṅkhārārāmassa kho āvuso …pe… viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

[¶7] If you don’t like, love, and enjoy form … feeling … perception … choices … consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Na vedanārāmassa kho, āvuso …pe… na saññārāmassa kho, āvuso …pe… na saṅkhārārāmassa kho, āvuso …pe… na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

[¶8] This is the cause, this is the reason why this has not been declared by the Buddha.”

> Pali: Ayaṁ kho, āvuso, hetu, ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti.

[¶9] “But reverend, could there be another way of explaining why this was not declared by the Buddha?”

> Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti?

[¶10] “There could, reverend. If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.”

> Pali: “Siyā, āvuso. Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti.

[¶11] “But reverend, could there be another way of explaining why this was not declared by the Buddha?”

> Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti?

[¶12] “There could, reverend.

> Pali: “Siyā, āvuso.

[¶13] If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

[¶14] If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva, hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

[¶15] This too is a way of explaining why this was not declared by the Buddha.”

> Pali: Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti.

[¶16] “But reverend, could there be another way of explaining why this was not declared by the Buddha?”

> Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti?

[¶17] “There could, reverend.

> Pali: “Siyā, āvuso.

[¶18] If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti.

[¶19] If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’

> Pali: Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti.

[¶20] This too is a way of explaining why this was not declared by the Buddha.”

> Pali: Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti.

[¶21] “But reverend, could there be another way of explaining why this was not declared by the Buddha?”

> Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti?

[¶22] “Seriously, reverend, what more could you want? For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.”

> Pali: “Ettha dāni, āvuso sāriputta, ito uttari kiṁ icchasi? Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṁ natthi paññāpanāyā”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] SN 44.7 · With Moggallāna

> Pali: SN 44.7 · Moggallānasutta

[¶25] Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna:

> Pali: Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca:

[¶26] “Worthy Moggallāna, is this right: ‘the cosmos is eternal’?”

> Pali: “Kiṁ nu kho, bho moggallāna, sassato loko”ti?

[¶27] “Vaccha, this has not been declared by the Buddha.”

> Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘sassato loko’”ti.

[¶28] “Then is this right: ‘the cosmos is not eternal’ … ‘the cosmos is finite’ … ‘the cosmos is infinite’ … ‘the soul and the body are one and the same’ … ‘the soul is one thing, the body another’ … ‘a realized one still exists after death’ … ‘a realized one no longer exists after death’ … ‘a realized one both still exists and no longer exists after death’ … ‘a realized one neither still exists nor no longer exists after death’?”

> Pali: “Kiṁ pana, bho moggallāna, asassato loko”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘asassato loko’”ti. “Kiṁ nu kho, bho moggallāna, antavā loko”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘antavā loko’”ti. “Kiṁ pana, bho moggallāna, anantavā loko”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘anantavā loko’”ti. “Kiṁ nu kho, bho moggallāna, taṁ jīvaṁ taṁ sarīran”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘taṁ jīvaṁ taṁ sarīran’”ti. “Kiṁ pana, bho moggallāna, aññaṁ jīvaṁ aññaṁ sarīran”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti. “Kiṁ nu kho, bho moggallāna, hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bho moggallāna, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti?

[¶29] “This too has not been declared by the Buddha.”

> Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶30] “What’s the cause, worthy Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?”

> Pali: “Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṁ jīvaṁ taṁ sarīrantipi, aññaṁ jīvaṁ aññaṁ sarīrantipi, hoti tathāgato paraṁ maraṇātipi, na hoti tathāgato paraṁ maraṇātipi, hoti ca na ca hoti tathāgato paraṁ maraṇātipi, neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti?

[¶31] “Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … tongue … body … mind like this: ‘This is mine, I am this, this is my self.’

> Pali: “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti.

[¶32] That’s why, when asked, they declare one of those answers to be true.

> Pali: Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— sassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā.

[¶33] The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

[¶34] That’s why, when asked, he does not declare one of those answers to be true.”

> Pali: Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— sassato lokotipi …pe… neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti.

[¶35] Then the wanderer Vacchagotta rose from his seat and went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers.

> Pali: Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: “kiṁ nu kho, bho gotama, sassato loko”ti? “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe…. “Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, vaccha, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶36] > Pali: “Ko nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti?

[¶37] > Pali: “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti.

[¶38] He said, “It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Gotama. It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, bho gotama, samaṇaṁ mahāmoggallānaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṁ byākāsi, seyyathāpi bhavaṁ gotamo. Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti.

[¶39] > Pali: Sattamaṁ.

[¶40] SN 44.8 · With Vacchagotta

> Pali: SN 44.8 · Vacchagottasutta

[¶41] Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

> Pali: Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶42] “Worthy Gotama, is this right: ‘the cosmos is eternal’?”

> Pali: “kiṁ nu kho, bho gotama, sassato loko”ti?

[¶43] “This has not been declared by me, Vaccha.” …

> Pali: “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe….

[¶44] “Then is this right: ‘a realized one neither still exists nor no longer exists after death’?”

> Pali: “Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?

[¶45] “This too has not been declared by me.”

> Pali: “Etampi kho, vaccha, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶46] “What’s the cause, worthy Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the worthy Gotama is asked these questions, he does not declare one of these to be true?”

> Pali: “Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti?

[¶47] “Vaccha, the wanderers of other religions regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ attato samanupassanti …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

[¶48] That’s why, when asked, they declare one of those answers to be true.

> Pali: Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā.

[¶49] The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. He doesn’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato samanupassati …pe… na saññaṁ …pe… na saṅkhāre …pe… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

[¶50] That’s why, when asked, he does not declare one of those answers to be true.”

> Pali: Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti.

[¶51] Then the wanderer Vacchagotta rose from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers.

> Pali: Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: “kiṁ nu kho, bho moggallāna, sassato loko”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘sassato loko’ti …pe…. “Kiṁ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶52] > Pali: “Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti?

[¶53] > Pali: “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ attato samanupassanti …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato samanupassati …pe… na saññaṁ …pe… na saṅkhāre …pe… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti.

[¶54] He said, “It’s incredible, worthy Moggallāna, it’s amazing. How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Moggallāna. It’s incredible, worthy Moggallāna, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”

> Pali: “Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, bho moggallāna, samaṇaṁ gotamaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhavaṁ moggallāno. Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti.

[¶55] > Pali: Aṭṭhamaṁ.

[¶56] SN 44.9 · The Debating Hall

> Pali: SN 44.9 · Kutūhalasālāsutta

[¶57] Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

> Pali: Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶58] “Worthy Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

> Pali: “Purimāni, bho gotama, divasāni purimatarāni sambahulānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ paribbājakānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti.

[¶59] This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

> Pali: Ayampi kho makkhali gosālo …pe… ayampi kho nigaṇṭho nāṭaputto …pe… ayampi kho sañcayo belaṭṭhaputto …pe… ayampi kho pakudho kaccāno …pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti.

[¶60] This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there.

> Pali: Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti.

[¶61] But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’”

> Pali: Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu na byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Api ca kho naṁ evaṁ byākaroti: “acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”’ti. Tassa mayhaṁ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā: ‘kathaṁ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti?

[¶62] “Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.

> Pali: “Alañhi te, vaccha, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā.

[¶63] I describe rebirth for someone who grasps fuel, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”

> Pali: Saupādānassa khvāhaṁ, vaccha, upapattiṁ paññāpemi no anupādānassa. Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṁ, vaccha, saupādānassa upapattiṁ paññāpemi, no anupādānassā”ti.

[¶64] “But when a flame is blown away by the wind, what does the worthy Gotama say is its fuel then?”

> Pali: “Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?

[¶65] “At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.”

> Pali: “Yasmiṁ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṁ vātūpādānaṁ paññāpemi. Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti.

[¶66] “But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does the worthy Gotama say is their fuel then?”

> Pali: “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti?

[¶67] “When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.”

> Pali: “Yasmiṁ kho, vaccha, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, tamahaṁ taṇhūpādānaṁ vadāmi. Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti.

[¶68] > Pali: Navamaṁ.

[¶69] SN 44.10 · With Ānanda

> Pali: SN 44.10 · Ānandasutta

[¶70] Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶71] “Worthy Gotama, does the self survive?” But when he said this, the Buddha kept silent.

> Pali: “kiṁ nu kho, bho gotama, atthattā”ti? Evaṁ vutte, bhagavā tuṇhī ahosi.

[¶72] “Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta rose from his seat and left.

> Pali: “Kiṁ pana, bho gotama, natthattā”ti? Dutiyampi kho bhagavā tuṇhī ahosi. Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi.

[¶73] And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha:

> Pali: Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṁ etadavoca:

[¶74] “Sir, why didn’t you answer Vacchagotta’s question?”

> Pali: “kiṁ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṁ puṭṭho na byākāsī”ti?

[¶75] “Ānanda, when Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ I would have been siding with the ascetics and brahmins who are eternalists. When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’ I would have been siding with the ascetics and brahmins who are annihilationists.

> Pali: “Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṁ saddhiṁ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṁ saddhiṁ abhavissa.

[¶76] When Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’, would that have facilitated the arising of the knowledge that all things are not-self?”

> Pali: Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, api nu me taṁ, ānanda, anulomaṁ abhavissa ñāṇassa uppādāya: ‘sabbe dhammā anattā’”ti?

[¶77] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶78] “When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’, Vacchagotta—who is already confused—would have got even more confused, thinking: ‘It seems that the self that I once had no longer survives.’”

> Pali: “Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa: ‘ahuvā me nūna pubbe attā, so etarahi natthī’”ti.

[¶79] > Pali: Dasamaṁ.

[¶80] SN 44.11 · With Sabhiya Kaccāna

> Pali: SN 44.11 · Sabhiyakaccānasutta

[¶81] At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:

> Pali: Ekaṁ samayaṁ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ sabhiyaṁ kaccānaṁ etadavoca:

[¶82] “Worthy Kaccāna, does a realized one still exist after death?”

> Pali: “kiṁ nu kho bho, kaccāna, hoti tathāgato paraṁ maraṇā”ti?

[¶83] “Vaccha, this has not been declared by the Buddha.”

> Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.

[¶84] “Well then, does a realized one no longer exist after death?”

> Pali: “Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā”ti?

[¶85] “This too has not been declared by the Buddha.”

> Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

[¶86] “Well then, does a realized one both still exist and no longer exist after death?”

> Pali: “Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?

[¶87] “This has not been declared by the Buddha.”

> Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

[¶88] “Well then, does a realized one neither still exist nor no longer exist after death?”

> Pali: “Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti?

[¶89] “This too has not been declared by the Buddha.”

> Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶90] “Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?”

> Pali: “‘Kiṁ nu kho, bho kaccāna, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘etampi kho, vaccha, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṁ abyākataṁ samaṇena gotamenā”ti?

[¶91] “In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without remainder, how could you describe him in any such terms?”

> Pali: “Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Kena naṁ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti.

[¶92] “Worthy Kaccāna, how long has it been since you went forth?”

> Pali: “Kīvaciraṁ pabbajitosi, bho kaccānā”ti?

[¶93] “Not long, reverend: three years.”

> Pali: “Naciraṁ, āvuso, tīṇi vassānī”ti.

[¶94] “One who has learned this much in this time, reverend, has learned a lot, who can say what lies ahead!”

> Pali: “Yassapassa, āvuso, etamettakena ettakameva tampassa bahu, ko pana vādo evaṁ abhikkante”ti.

[¶95] > Pali: Ekādasamaṁ.

[¶96] > Pali: Abyākatavaggo paṭhamo.

[¶97] > Pali: Tassuddānaṁ

[¶98] > Pali: Khemātherī anurādho,
sāriputtoti koṭṭhiko;
Moggallāno ca vaccho ca,
kutūhalasālānando;
Sabhiyo ekādasamanti.

[¶99] The Linked Discourses on undeclared questions are complete.

> Pali: Abyākatasaṁyuttaṁ samattaṁ.

[¶100] > Pali: Tassuddānaṁ

[¶101] > Pali: Saḷāyatanavedanā,
mātugāmo jambukhādako;
Sāmaṇḍako moggallāno,
citto gāmaṇi saṅkhataṁ;
Abyākatanti dasadhāti.

[¶102] > Pali: Saḷāyatanavaggo catuttho.

[¶103] The Book of the Six Sense Fields is finished.

> Pali: Saḷāyatanavaggasaṁyuttapāḷi niṭṭhitā.