6.
The Fourth Discourse on Sāriputta and Koṭṭhika
415.
On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana.
Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahākoṭṭhika;
having approached, he exchanged friendly greetings with the Venerable Mahākoṭṭhika.
Having concluded the pleasant and memorable talk, he sat down to one side.
Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika:
"Now what, friend Koṭṭhika, does the Truth-finder exist after death?" Etc.
When asked 'But what, friend, does the Truth-finder neither exist nor not exist after death?' -
'This too, friend, has been left undeclared by the Blessed One -
the Truth-finder neither exists nor does not exist after death" - you say.
"What now, friend, is the cause, what is the condition, why this has been left undeclared by the Blessed One?"
"For one who delights in matter, friend, who is devoted to matter, who rejoices in matter, who does not know, who does not see the cessation of matter as it really is, 'the Truth-finder exists after death' occurs to him; 'the Truth-finder does not exist after death' occurs to him; 'the Truth-finder both exists and does not exist after death' occurs to him; 'the Truth-finder neither exists nor does not exist after death' occurs to him. For one who delights in feeling, friend, who is devoted to feeling, who rejoices in feeling, who does not know, who does not see the cessation of feeling as it really is, 'the Truth-finder exists after death' occurs to him, etc. For one who delights in perception, friend, etc. For one who delights in activities, friend, etc. For one who delights in consciousness, friend, who is devoted to consciousness, who rejoices in consciousness, who does not know, who does not see the cessation of consciousness as it really is, 'the Truth-finder exists after death' occurs to him, etc. 'the Truth-finder neither exists nor does not exist after death' occurs to him.
For one who does not delight in matter, friend, who is not devoted to matter, who does not rejoice in matter, who knows, who sees the cessation of matter as it really is, 'the Truth-finder exists after death' does not occur to him, etc. 'the Truth-finder neither exists nor does not exist after death' does not occur to him. For one who does not delight in feeling, friend, etc. For one who does not delight in perception, friend, etc. For one who does not delight in activities, friend, etc. For one who does not delight in consciousness, friend, who is not devoted to consciousness, who does not rejoice in consciousness, who knows, who sees the cessation of consciousness as it really is, 'the Truth-finder exists after death' does not occur to him, etc. 'the Truth-finder neither exists nor does not exist after death' does not occur to him. This, friend, is the cause, this is the condition, why this has been left undeclared by the Blessed One."
"But might there be, friend, another method why this has been left undeclared by the Blessed One?" "There might be, friends. For one who delights in existence, friend, who is devoted to existence, who rejoices in existence, who does not know, who does not see the cessation of existence as it really is, 'the Truth-finder exists after death' occurs to him, etc. 'the Truth-finder neither exists nor does not exist after death' occurs to him. For one who does not delight in existence, friend, who is not devoted to existence, who does not rejoice in existence, who knows, who sees the cessation of existence as it really is, 'the Truth-finder exists after death' does not occur to him, etc. 'the Truth-finder neither exists nor does not exist after death' does not occur to him. This too, friend, is the method why this has been left undeclared by the Blessed One."
"But might there be, friend, another method why this has been left undeclared by the Blessed One?" "There might be, friends. For one who delights in clinging, friend, who is devoted to clinging, who rejoices in clinging, who does not know, who does not see the cessation of clinging as it really is, 'the Truth-finder exists after death' occurs to him, etc. 'the Truth-finder neither exists nor does not exist after death' occurs to him. But for one who does not delight in clinging, friend, who is not devoted to clinging, who does not rejoice in clinging, who knows, who sees the cessation of clinging as it really is, 'the Truth-finder exists after death' does not occur to him, etc. 'the Truth-finder neither exists nor does not exist after death' does not occur to him. This too, friend, is a method by which this has been left undeclared by the Blessed One."
"But might there be, friend, another method why this has been left undeclared by the Blessed One?" "There might be, friends. For one who delights in craving, friend, who is devoted to craving, who rejoices in craving, who does not know, who does not see the cessation of craving as it really is, 'the Truth-finder exists after death' occurs to him, etc. 'the Truth-finder neither exists nor does not exist after death' occurs to him. But for one who does not delight in craving, friend, who is not devoted to craving, who does not rejoice in craving, who knows, who sees the cessation of craving as it really is, 'the Truth-finder exists after death' does not occur to him, etc. 'the Truth-finder neither exists nor does not exist after death' does not occur to him. This too, friend, is the method why this has been left undeclared by the Blessed One."
"But might there be, friend, another method why this has been left undeclared by the Blessed One?" "Here now, friend Sāriputta, what more do you wish beyond this? For a monk liberated through the complete elimination of craving, friend Sāriputta, there is no round of rebirths to be declared." The sixth.