How did Mary's life end: death, or assumption?

Epiphanius of Salamis c. 310/320–403 ADPanarion 78.11.2–4

Let them search the traces of the Scriptures, and they will find neither Mary's death, nor whether she died or did not die, nor whether she was buried or not buried ... For I do not dare to say it; I keep silent in thought. ... I do not say that she remained immortal, nor do I affirm that she died. For Scripture went beyond the human mind and left it in suspense, because of that honored and outstanding vessel. ... If she died, we do not know.

The earliest Christian writer to address the question, about 377, a bishop from Palestine. He knew no tradition of her death or her tomb.

Transitus MariaeThe Passing of Mary 44

And the Lord, stretching out his undefiled hands, received her holy and blameless soul

A legend of about the fifth century, the narrative root of the Dormition feast. It is the earliest surviving telling of Mary's end, not a historical record; in it the apostles are gathered to her and the Lord himself receives her soul.

Gregory of ToursOn the Glory of the Martyrs ch. 4

At last, when the blessed Mary had completed the course of this life and was now being called from the world, all the apostles gathered from their several regions to her house. ... and behold, the Lord Jesus came with his angels, and receiving her soul, he handed it to Michael the archangel, and departed. ... And behold, the Lord stood by them again, and ordered the holy body he had taken up to be carried on a cloud into paradise: where now, her soul restored to her, she rejoices with his chosen ones and enjoys the good things of eternity, which will never come to an end.

The first Latin telling of her end. Gregory, bishop of Tours in Gaul, retells the Transitus story a century and a half after it began to circulate in the East: her soul is received by her Son, her body waits in the tomb, and then it too is carried to paradise. He is read here in Bordier's edition (Paris, 1857), the text of Ruinart collated on new manuscripts. Krusch's MGH edition has the same chapter division, but no open scan of it could be lawfully reached.

John of Damascus c. 645/675–749 ADHomilies on the Dormition Homily 2.18 — Juvenal and the empty tomb

The facts of the end of the holy Mother of God Mary are not recorded in holy and God-inspired Scripture; but we have received from an ancient and most truthful tradition what took place at the time of her glorious falling asleep. ... Her all-hymned body they could not find at all; they found only her grave-cloths lying there. ... He himself was pleased, after her departure from this life, to honour her undefiled and unstained body with incorruption, and with a translation before the common and universal resurrection.

Preaching on the feast, John quotes the lost Euthymius History (book 3, ch. 40) word for word. The emperor Marcian and Pulcheria had asked Juvenal, Jerusalem's archbishop, to send Mary's body to Constantinople as the new capital's protection. Juvenal's answer is why there were no relics to send: the apostles had opened her tomb for Thomas and found it empty. John's Greek was read in Migne's PG 96 (Paris, 1860), openly posted on archive.org; an earlier pass wrongly recorded that no PG 96 text is openly posted.