Reference Translation by Bhikkhu Sujato (CC0).
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?
“Reverend, when the six fields of contact have faded away and ceased with no residue left behind, does something else still exist?”
“Mā hevaṁ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?
“Does something else no longer exist?”
“Mā hevaṁ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?
“Does something else both still exist and no longer exist?”
“Mā hevaṁ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?
“Does something else neither still exist nor no longer exist?”
“Mā hevaṁ, āvuso”.
“Don’t put it like that, reverend.”
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṁ, āvuso’ti vadesi.
“Reverend, when asked whether—when the six fields of contact have faded away and ceased with no residue left behind—something else still exists, you say ‘don’t put it like that’.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno:
When asked whether something else no longer exists,
‘mā hevaṁ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:
When asked whether something else both still exists and no longer exists,
‘mā hevaṁ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno:
When asked whether something else neither still exists nor no longer exists,
‘mā hevaṁ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
Yathā kathaṁ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
“In saying that, ‘When the six fields of contact have faded away and ceased with no residue left behind, something else still exists’, you’re proliferating the unproliferated.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati;
The scope of proliferation extends as far as the scope of the six fields of contact.
yāvatā papañcassa gati tāvatā channaṁ phassāyatanānaṁ gati.
The scope of the six fields of contact extends as far as the scope of proliferation.
Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.
When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”
Tatiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:
“Reverend, when the six fields of contact have faded away and ceased with no residue left behind, does something else still exist?”
“Don’t put it like that, reverend.”
“Does something else no longer exist?”
“Don’t put it like that, reverend.”
“Does something else both still exist and no longer exist?”
“Don’t put it like that, reverend.”
“Does something else neither still exist nor no longer exist?”
“Don’t put it like that, reverend.”
“Reverend, when asked whether—when the six fields of contact have faded away and ceased with no residue left behind—something else still exists, you say ‘don’t put it like that’.
When asked whether something else no longer exists,
you say ‘don’t put it like that’.
When asked whether something else both still exists and no longer exists,
you say ‘don’t put it like that’.
When asked whether something else neither still exists nor no longer exists,
you say ‘don’t put it like that’.
How then should we see the meaning of this statement?”
“In saying that, ‘When the six fields of contact have faded away and ceased with no residue left behind, something else still exists’, you’re proliferating the unproliferated.
In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated.
In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated.
In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated.
The scope of proliferation extends as far as the scope of the six fields of contact.
The scope of the six fields of contact extends as far as the scope of proliferation.
When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?
“Mā hevaṁ, āvuso”.
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?
“Mā hevaṁ, āvuso”.
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?
“Mā hevaṁ, āvuso”.
“Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?
“Mā hevaṁ, āvuso”.
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṁ, āvuso’ti vadesi.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṁ, āvuso’ti vadesi.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṁ, āvuso’ti vadesi.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṁ, āvuso’ti vadesi.
Yathā kathaṁ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
“‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti.
Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati;
yāvatā papañcassa gati tāvatā channaṁ phassāyatanānaṁ gati.
Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.
Tatiyaṁ.