AN 6 The Book of the Sixes – Chakkanipāta > AN 6.56 With Phagguṇa

Numbered Discourses 6.56 – Aṅguttara Nikāya 6.56

6. The Great Chapter – 6. Mahāvagga

AN 6.56 With Phagguṇa – Phaggunasutta

1.1

Now at that time Venerable Phagguṇa was sick, suffering, gravely ill.

Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.

1.2

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

1.3

“Sir, Venerable Phagguṇa is sick.

“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno.

1.4

Sir, please go to Venerable Phagguṇa out of compassion.”

Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṁ upādāyā”ti.

1.5

The Buddha consented in silence.

Adhivāsesi bhagavā tuṇhībhāvena.

1.6

Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami.

1.7

Venerable Phagguṇa saw the Buddha coming off in the distance

Addasā kho āyasmā phagguno bhagavantaṁ dūratova āgacchantaṁ.

1.8

and tried to rise on his cot.

Disvāna mañcake samadhosi.

1.9

The Buddha said to him,

Atha kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:

1.10

“It’s all right, Phagguṇa, don’t get up.

“alaṁ, phagguna, mā tvaṁ mañcake samadhosi.

1.11

There are some seats spread out by others, I will sit there.”

Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti.

1.12

He sat on the seat spread out

Nisīdi bhagavā paññatte āsane.

1.13

and said to Venerable Phagguṇa:

Nisajja kho bhagavā āyasmantaṁ phaggunaṁ etadavoca:

2.1

“I hope you’re keeping well, Phagguṇa; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

2.2

“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.

“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

3.1

The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.

Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti.

3.2

I’m not keeping well.

Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

4.1

The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.

Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā.

4.2

I’m not keeping well.

Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

5.1

The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly open with a meat cleaver.

Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti.

5.2

I’m not keeping well.

Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

6.1

The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho.

6.2

I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”

Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

6.3

Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left.

Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

7.1

Not long after the Buddha left, Venerable Phagguṇa passed away.

Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi.

7.2

At the time of his death, his faculties were bright and clear.

Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu.

7.3

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

7.4

“Sir, soon after the Buddha left, Venerable Phagguṇa died.

“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi.

7.5

At the time of his death, his faculties were bright and clear.”

Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti.

8.1

“And why shouldn’t his faculties be bright and clear?

“Kiṁ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.

8.2

The bhikkhu Phagguṇa’s mind was not freed from the five lower fetters.

Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi.

8.3

But when he heard that teaching his mind was freed from them.

Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.

9.1

Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time.

Chayime, ānanda, ānisaṁsā kālena dhammassavane kālena atthupaparikkhāya.

9.2

What six?

Katame cha?

9.3

Firstly, take the case of a bhikkhu whose mind is not freed from the five lower fetters.

Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.

9.4

At the time of death they get to see the Realized One.

So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.

9.5

The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

9.6

When they hear that teaching their mind is freed from the five lower fetters.

Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.

9.7

This is the first benefit of listening to the teaching.

Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane.

10.1

Next, take the case of another bhikkhu whose mind is not freed from the five lower fetters.

Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.

10.2

At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.

So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.

10.3

The Realized One’s disciple teaches them Dhamma …

Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

10.4

When they hear that teaching their mind is freed from the five lower fetters.

Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.

10.5

This is the second benefit of listening to the teaching.

Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane.

11.1

Next, take the case of another bhikkhu whose mind is not freed from the five lower fetters.

Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti.

11.2

At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.

So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;

11.3

But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.

11.4

As they do so their mind is freed from the five lower fetters.

Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati.

11.5

This is the third benefit of listening to the teaching.

Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya.

12.1

Next, take the case of a bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.

Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.

12.2

At the time of death they get to see the Realized One.

So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya.

12.3

The Realized One teaches them Dhamma …

Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… brahmacariyaṁ pakāseti.

12.4

When they hear that teaching their mind is freed with the supreme ending of attachments.

Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.

12.5

This is the fourth benefit of listening to the teaching.

Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane.

13.1

Next, take the case of another bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.

Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.

13.2

At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.

So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya.

13.3

The Realized One’s disciple teaches them Dhamma …

Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ …pe… parisuddhaṁ brahmacariyaṁ pakāseti.

13.4

When they hear that teaching their mind is freed with the supreme ending of attachments.

Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati.

13.5

This is the fifth benefit of listening to the teaching.

Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane.

14.1

Next, take the case of another bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.

Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti.

14.2

At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.

So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya;

14.3

But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.

14.4

As they do so their mind is freed with the supreme ending of attachments.

Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati.

14.5

This is the sixth benefit of listening to the teaching.

Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya.

15.1

These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”

Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti.

15.2

Dutiyaṁ.