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Linked Discourses 35.75 – Saṁyutta Nikāya 35.75
8. Sick – 8. Gilānavagga
SN 35.75 Sick (2nd) – Dutiyagilānasutta
Then a bhikkhu went up to the Buddha … and asked him,
Atha kho aññataro bhikkhu …pe… 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.
Then 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 and said to the bhikkhu,
Nisīdi bhagavā paññatte āsane. 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. …
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ …pe…
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 complete extinguishment by not grasping.”
“Anupādāparinibbānatthaṁ 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 complete extinguishment by not grasping.
Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi.
For that is indeed the purpose.
Anupādāparinibbānattho 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 …
mano …
mind consciousness …
manoviññāṇaṁ …
mind contact …
manosamphasso …
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or anicca?”
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, 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 …
“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati …pe…
mind …
manasmimpi …
mind consciousness …
manoviññāṇepi …
mind contact …
manosamphassepi nibbindati.
They grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi 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, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, 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 mind of that bhikkhu was freed from defilements by not grasping.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṁ vimuccīti.