|
<< Click to Display Table of Contents >> Navigation: SN 35-44 The Group of Connected Discourses Beginning With the Six Sense Fields – Saḷāyatanavaggasaṁyutta > SN 35 Connected Discourses on the Six Sense Fields – Saḷāyatanasaṁyutta > SN 35.74 Sick (1st) – Paṭhamagilānasutta |
Linked Discourses 35.74 – Saṁyutta Nikāya 35.74
8. Sick – 8. Gilānavagga
SN 35.74 Sick (1st) – Paṭhamagilānasutta
At Sāvatthī.
Sāvatthinidānaṁ.
Then a bhikkhu went up to the Buddha, and said to him,
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“Sir, in such and such a monastery there’s a bhikkhu who is junior and not well-known. He’s sick, suffering, gravely ill.
“amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno.
Please go to him out of compassion.”
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti.
When the Buddha heard that the bhikkhu was junior and ill, understanding that he was not well-known, he went to him.
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami.
That bhikkhu saw the Buddha coming off in the distance
Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ.
and tried to rise on his cot.
Disvāna mañcake samadhosi.
The Buddha said to that monk,
Atha kho bhagavā taṁ bhikkhuṁ etadavoca:
“It’s all right, bhikkhu, don’t get up.
“alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi.
There are some seats spread out, I will sit there.”
Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti.
He sat on the seat spread out
Nisīdi bhagavā paññatte āsane.
and said to the bhikkhu,
Nisajja kho bhagavā taṁ bhikkhuṁ etadavoca:
“I hope you’re keeping well, bhikkhu; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?
“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”ti.
“I hope you don’t have any remorse or regret?”
“Kacci te, bhikkhu, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?
“Indeed, sir, I have no little remorse and regret.”
“Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Kacci pana taṁ, bhikkhu, attā sīlato upavadatī”ti?
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.
“In that case, bhikkhu, why do you have remorse and regret?”
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”
“Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti.
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”
“No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti?
“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”
“Rāgavirāgatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti.
“Good, good, bhikkhu!
“Sādhu sādhu, bhikkhu.
It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed.
Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi.
For that is indeed the purpose.
Rāgavirāgattho hi, bhikkhu, mayā dhammo desito.
What do you think, bhikkhu?
Taṁ kiṁ maññasi, bhikkhu,
Is the eye permanent or anicca?”
cakkhu niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.” …
“Aniccaṁ, bhante”.
“ …pe…
“Is the ear …
Sotaṁ …
nose …
ghānaṁ …
tongue …
jivhā …
body …
kāyo …
mind permanent or anicca?”
mano nicco vā anicco vā”ti?
“Anicca, sir.”
“Anicco, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and liable to fall apart, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati …pe… manasmimpi nibbindati.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, that bhikkhu was happy with what the Buddha said.
Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi.
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that bhikkhu:
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhuno virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
“Everything that has a beginning has an end.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.