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Thanissaro bhikkhu - english
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173.Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
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Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
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Then Ven. Maha Kotthita went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him.
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Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
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When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side,
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After an exchange of friendly greetings & courtesies, he sat to one side.
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Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –
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and said to Sāriputta:
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As he was sitting there, he said to Ven. Sariputta,
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"Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī"ti?
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“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else still exist?”
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“With the remainderless stopping & fading of the six contact-media [vision, hearing, smell, taste, touch, & intellection] is it the case that there is anything else?”
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"Mā hevaṃ, āvuso".
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“Don’t put it like that, reverend.”
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[Sariputta:] “Don’t say that, my friend.”
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"Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī"ti?
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“Does something else no longer exist?”
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[Maha Kotthita:] “With the remainderless stopping & fading of the six contact-media, is it the case that there is not anything else?”
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"Mā hevaṃ, āvuso".
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“Don’t put it like that, reverend.”
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[Sariputta:] “Don’t say that, my friend.”
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"Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī"ti?
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“Does something else both still exist and no longer exist?”
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[Maha Kotthita:] “…is it the case that there both is & is not anything else?”
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"Mā hevaṃ, āvuso".
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“Don’t put it like that, reverend.”
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[Sariputta:] “Don’t say that, my friend.”
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"Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī"ti?
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“Does something else neither still exist nor no longer exist?”
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[Maha Kotthita:] “…is it the case that there neither is nor is not anything else?”
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"Mā hevaṃ, āvuso".
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“Don’t put it like that, reverend.”
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[Sariputta:] “Don’t say that, my friend.”
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"'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī'ti, iti puṭṭho samāno 'mā hevaṃ, āvuso'ti vadesi.
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“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else still exists, you say ‘don’t put it like that’.
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[Maha Kotthita:] “Being asked if, with the remainderless stopping & fading of the six contact-media, there is anything else, you say, ‘Don’t say that, my friend.’
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī'ti, iti puṭṭho samāno – 'mā hevaṃ, āvuso'ti vadesi.
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When asked whether something else no longer exists, you say ‘don’t put it like that’.
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Being asked if …
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī'ti, iti puṭṭho samāno – 'mā hevaṃ, āvuso'ti vadesi.
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When asked whether something else both still exists and no longer exists, you say ‘don’t put it like that’.
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there is not anything else …
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī'ti, iti puṭṭho samāno – 'mā hevaṃ, āvuso'ti vadesi.
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When asked whether something else neither still exists nor no longer exists, you say ‘don’t put it like that’.
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there both is & is not anything else … there neither is nor is not anything else, you say, ‘Don’t say that, my friend.’
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Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo"ti?
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How then should we see the meaning of this statement?”
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Now, how is the meaning of your words to be understood?”
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"'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī'ti, iti vadaṃ appapañcaṃ papañceti.
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“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else still exists’, you’re proliferating the unproliferated.
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[Sariputta:] “The statement, ‘With the remainderless stopping & fading of the six contact-media [vision, hearing, smell, taste, touch, & intellection] is it the case that there is anything else?’ objectifies non-objectification.
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī'ti, iti vadaṃ appapañcaṃ papañceti.
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If you say that ‘something else no longer exists’, you’re proliferating the unproliferated.
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The statement, ‘… is it the case that there is not anything else
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī'ti, iti vadaṃ appapañcaṃ papañceti.
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If you say that ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated.
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… is it the case that there both is & is not anything else
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'Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī'ti, iti vadaṃ appapañcaṃ papañceti.
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If you say that ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated.
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… is it the case that there neither is nor is not anything else?’ objectifies non-objectification.
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Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.
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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.
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However far the six contact-media go, that is how far objectification goes. However far objectification goes, that is how far the six contact media go.
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Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo"ti.
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When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”
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With the remainderless fading & stopping of the six contact-media, there comes to be the stopping, the allaying of objectification.
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Tatiyaṃ.
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