| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४७।९
Saṁyutta Nikāya 47.9
The Related Suttas Collection 47.9
१। अम्बपालिवग्ग
1. Ambapālivagga
1. In Ambapālī’s Mango Grove
गिलानसुत्त
Gilānasutta
Sick
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति वेळुवगामके। तत्र खो भगवा भिक्खू आमन्तेसि: “एथ तुम्हे, भिक्खवे, समन्ता वेसालिया यथामित्तं यथासन्दिट्ठं यथासम्भत्तं वस्सं उपेथ। इधेवाहं वेळुवगामके वस्सं उपगच्छामी”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati veḷuvagāmake. Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Idhevāhaṁ veḷuvagāmake vassaṁ upagacchāmī”ti.
So I have heard. At one time the Buddha was staying near Vesālī, at the little village of Beluva. There the Buddha addressed the bhikkhus: “Bhikkhus, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the rainy season residence right here in the little village of Beluva.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पटिस्सुत्वा समन्ता वेसालिया यथामित्तं यथासन्दिट्ठं यथासम्भत्तं वस्सं उपगच्छुं। भगवा पन तत्थेव वेळुवगामके वस्सं उपगच्छि।
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchuṁ. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
“Yes, sir,” those bhikkhus replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva.
अथ खो भगवतो वस्सूपगतस्स खरो आबाधो उप्पज्जि, बाळ्हा वेदना वत्तन्ति मारणन्तिका। तत्र सुदं भगवा सतो सम्पजानो अधिवासेसि अविहञ्ञमानो। अथ खो भगवतो एतदहोसि:
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi:
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness. Then it occurred to the Buddha:
“न खो मे तं पतिरूपं, योहं अनामन्तेत्वा उपट्ठाके अनपलोकेत्वा भिक्खुसङ्घं परिनिब्बायेय्यं। यन्नूनाहं इमं आबाधं वीरियेन पटिपणामेत्वा जीवितसङ्खारं अधिट्ठाय विहरेय्यन्”ति। अथ खो भगवा तं आबाधं वीरियेन पटिपणामेत्वा जीवितसङ्खारं अधिट्ठाय विहासि। अथ खो भगवतो सो आबाधो पटिप्पस्सम्भि।
“na kho me taṁ patirūpaṁ, yohaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā1 jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭippassambhi.
“It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the bhikkhu Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” So that is what he did. Then the Buddha’s illness died down.
अथ खो भगवा गिलाना वुट्ठितो अचिरवुट्ठितो गेलञ्ञा विहारा निक्खमित्वा विहारपच्छायायं पञ्ञत्ते आसने निसीदि। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
Atha kho bhagavā gilānā vuṭṭhito2 aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Soon after the Buddha had recovered from that sickness, he left his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“दिट्ठो मे, भन्ते, भगवतो फासु; दिट्ठं, भन्ते, भगवतो खमनीयं; दिट्ठं, भन्ते, भगवतो यापनीयं। अपि च मे, भन्ते, मधुरकजातो विय कायो, दिसापि मे न पक्खायन्ति, धम्मापि मं नप्पटिभन्ति भगवतो गेलञ्ञेन। अपि च मे, भन्ते, अहोसि काचिदेव अस्सासमत्ता: ‘न ताव भगवा परिनिब्बायिस्सति, न याव भगवा भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरतीऽ”ति।
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ, bhante, bhagavato khamanīyaṁ; diṭṭhaṁ, bhante, bhagavato yāpanīyaṁ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā: ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.
“Sir, it’s fantastic that the Buddha is comfortable, that he’s well, and that he’s alright. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings didn’t spring to mind. Still, at least I was consoled by the thought that the Buddha won’t become fully extinguished without bringing something up regarding the Saṅgha of bhikkhus.”
“किं पन दानि, आनन्द, भिक्खुसङ्घो मयि पच्चासीसति? देसितो, आनन्द, मया धम्मो अनन्तरं अबाहिरं करित्वा। नत्थानन्द, तथागतस्स धम्मेसु आचरियमुट्ठि।
“Kiṁ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
“But what could the bhikkhu Saṅgha expect from me now, Ānanda? I’ve taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.
यस्स नून, आनन्द, एवमस्स: ‘अहं भिक्खुसङ्घं परिहरिस्सामीऽति वा, ‘ममुद्देसिको भिक्खुसङ्घोऽति वा, सो नून, आनन्द, भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरेय्य। तथागतस्स खो, आनन्द, न एवं होति: ‘अहं भिक्खुसङ्घं परिहरिस्सामीऽति वा, ‘ममुद्देसिको भिक्खुसङ्घोऽति वा। स किं, आनन्द, तथागतो भिक्खुसङ्घं आरब्भ किञ्चिदेव उदाहरिस्सति।
Yassa nūna, ānanda, evamassa: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṁ hoti: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.
If there’s anyone who thinks: ‘I shall lead the bhikkhu Saṅgha,’ or ‘the Saṅgha of bhikkhus is meant for me,’ let them bring something up regarding the Saṅgha. But the Realized One doesn’t think like this, so why should he bring something up regarding the Saṅgha?
एतरहि खो पनाहं, आनन्द, जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो। आसीतिको मे वयो वत्तति। सेय्यथापि, आनन्द, जज्जरसकटं वेळमिस्सकेन यापेति; एवमेव खो, आनन्द, वेळमिस्सकेन मञ्ञे तथागतस्स कायो यापेति।
Etarahi kho panāhaṁ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṁ3 veḷamissakena yāpeti; evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti.
Now I am old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart keeps going by relying on straps, in the same way, the Realized One’s body keeps going as if it were relying on straps.
यस्मिं, आनन्द, समये तथागतो सब्बनिमित्तानं अमनसिकारा एकच्चानं वेदनानं निरोधा अनिमित्तं चेतोसमाधिं उपसम्पज्ज विहरति, फासुतरो, आनन्द, तस्मिं समये तथागतस्स कायो होति।
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
तस्मातिहानन्द, अत्तदीपा विहरथ अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा।
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
कथञ्चानन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो? इधानन्द, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; वेदनासु …पे… चित्ते …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। एवं खो, आनन्द, भिक्खु अत्तदीपो विहरति अत्तसरणो अनञ्ञसरणो, धम्मदीपो धम्मसरणो अनञ्ञसरणो।
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
And how does a bhikkhu do this? It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a bhikkhu lives as their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
ये हि केचि, आनन्द, एतरहि वा ममच्चये वा अत्तदीपा विहरिस्सन्ति अत्तसरणा अनञ्ञसरणा, धम्मदीपा धम्मसरणा अनञ्ञसरणा; तमतग्गे मेते, आनन्द, भिक्खू भविस्सन्ति ये केचि सिक्खाकामा”ति।
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those bhikkhus of mine who want to train shall be among the best of the best.”
नवमं।
Navamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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