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संयुत्त निकाय ५५।५४
Saṁyutta Nikāya 55.54
The Related Suttas Collection 55.54
६। सप्पञ्ञवग्ग
6. Sappaññavagga
6. A Wise Person
गिलानसुत्त
Gilānasutta
Sick
एकं समयं भगवा सक्केसु विहरति कपिलवत्थुस्मिं निग्रोधारामे।
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
तेन खो पन समयेन सम्बहुला भिक्खू भगवतो चीवरकम्मं करोन्ति: “निट्ठितचीवरो भगवा तेमासच्चयेन चारिकं पक्कमिस्सती”ति।
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.
At that time several bhikkhus were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
अस्सोसि खो महानामो सक्को: “सम्बहुला किर भिक्खू भगवतो चीवरकम्मं करोन्ति: ‘निट्ठितचीवरो भगवा तेमासच्चयेन चारिकं पक्कमिस्सतीऽ”ति। अथ खो महानामो सक्को येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो महानामो सक्को भगवन्तं एतदवोच: “सुतमेतं, भन्ते: ‘सम्बहुला किर भिक्खू भगवतो चीवरकम्मं करोन्ति—निट्ठितचीवरो भगवा तेमासच्चयेन चारिकं पक्कमिस्सतीऽति। न खो नेतं, भन्ते, भगवतो सम्मुखा सुतं सम्मुखा पटिग्गहितं सप्पञ्ञेन उपासकेन सप्पञ्ञो उपासको आबाधिको दुक्खितो बाळ्हगिलानो ओवदितब्बो”ति।
Assosi kho mahānāmo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “sutametaṁ, bhante: ‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti—niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. Na kho netaṁ, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.
Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, “Sir, I haven’t heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”
“सप्पञ्ञेन, महानाम, उपासकेन सप्पञ्ञो उपासको आबाधिको दुक्खितो बाळ्हगिलानो चतूहि अस्सासनीयेहि धम्मेहि अस्सासेतब्बो: ‘अस्सासतायस्मा—अत्थायस्मतो बुद्धे अवेच्चप्पसादो इतिपि सो भगवा …पे… सत्था देवमनुस्सानं बुद्धो भगवाति। अस्सासतायस्मा—अत्थायस्मतो धम्मे …पे… सङ्घे …पे… अरियकन्तानि सीलानि अखण्डानि …पे… समाधिसंवत्तनिकानीऽति।
“Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo: ‘assāsatāyasmā—atthāyasmato buddhe aveccappasādo itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Assāsatāyasmā—atthāyasmato dhamme …pe… saṅghe …pe… ariyakantāni sīlāni akhaṇḍāni …pe… samādhisaṁvattanikānī’ti.
“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’
सप्पञ्ञेन, महानाम, उपासकेन सप्पञ्ञो उपासको आबाधिको दुक्खितो बाळ्हगिलानो इमेहि चतूहि अस्सासनीयेहि धम्मेहि अस्सासेत्वा एवमस्स वचनीयो: ‘अत्थायस्मतो मातापितूसु अपेक्खाऽति? सो चे एवं वदेय्य: ‘अत्थि मे मातापितूसु अपेक्खाऽति, सो एवमस्स वचनीयो: ‘आयस्मा खो मारिसो मरणधम्मो। सचेपायस्मा मातापितूसु अपेक्खं करिस्सति, मरिस्सतेव; नो चेपायस्मा मातापितूसु अपेक्खं करिस्सति, मरिस्सतेव। साधायस्मा, या ते मातापितूसु अपेक्खा तं पजहाऽति।
Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo: ‘atthāyasmato mātāpitūsu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva; no cepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te mātāpitūsu apekkhā taṁ pajahā’ti.
When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’
सो चे एवं वदेय्य: ‘या मे मातापितूसु अपेक्खा सा पहीनाऽति, सो एवमस्स वचनीयो: ‘अत्थि पनायस्मतो पुत्तदारेसु अपेक्खाऽति? सो चे एवं वदेय्य: ‘अत्थि मे पुत्तदारेसु अपेक्खाऽति, सो एवमस्स वचनीयो: ‘आयस्मा खो मारिसो मरणधम्मो। सचेपायस्मा पुत्तदारेसु अपेक्खं करिस्सति, मरिस्सतेव; नो चेपायस्मा पुत्तदारेसु अपेक्खं करिस्सति, मरिस्सतेव। साधायस्मा, या ते पुत्तदारेसु अपेक्खा तं पजहाऽति।
So ce evaṁ vadeyya: ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato puttadāresu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā puttadāresu apekkhaṁ karissati, marissateva; no cepāyasmā puttadāresu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te puttadāresu apekkhā taṁ pajahā’ti.
If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’
सो चे एवं वदेय्य: ‘या मे पुत्तदारेसु अपेक्खा सा पहीनाऽति, सो एवमस्स वचनीयो: ‘अत्थि पनायस्मतो मानुसकेसु पञ्चसु कामगुणेसु अपेक्खाऽति? सो चे एवं वदेय्य: ‘अत्थि मे मानुसकेसु पञ्चसु कामगुणेसु अपेक्खाऽति, सो एवमस्स वचनीयो: ‘मानुसकेहि खो, आवुसो, कामेहि दिब्बा कामा अभिक्कन्ततरा च पणीततरा च। साधायस्मा, मानुसकेहि कामेहि चित्तं वुट्ठापेत्वा चातुमहाराजिकेसु देवेसु चित्तं अधिमोचेहीऽति।
So ce evaṁ vadeyya: ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo: ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, mānusakehi kāmehi cittaṁ vuṭṭhāpetvā cātumahārājikesu1 devesu cittaṁ adhimocehī’ti.
If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Good sir, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the Four Great Kings.’
सो चे एवं वदेय्य: ‘मानुसकेहि मे कामेहि चित्तं वुट्ठितं, चातुमहाराजिकेसु देवेसु चित्तं अधिमोचितन्ऽति, सो एवमस्स वचनीयो: ‘चातुमहाराजिकेहि खो, आवुसो, देवेहि तावतिंसा देवा अभिक्कन्ततरा च पणीततरा च। साधायस्मा, चातुमहाराजिकेहि देवेहि चित्तं वुट्ठापेत्वा तावतिंसेसु देवेसु चित्तं अधिमोचेहीऽति।
So ce evaṁ vadeyya: ‘mānusakehi me kāmehi cittaṁ vuṭṭhitaṁ, cātumahārājikesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘cātumahārājikehi kho, āvuso, devehi tāvatiṁsā devā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, cātumahārājikehi devehi cittaṁ vuṭṭhāpetvā tāvatiṁsesu devesu cittaṁ adhimocehī’ti.
If they reply, ‘I have done so,’ they should say: ‘Good sir, the gods of the Thirty-Three are better than the gods of the Four Great Kings …
सो चे एवं वदेय्य: ‘चातुमहाराजिकेहि मे देवेहि चित्तं वुट्ठितं, तावतिंसेसु देवेसु चित्तं अधिमोचितन्ऽति, सो एवमस्स वचनीयो: ‘तावतिंसेहि खो, आवुसो, देवेहि यामा देवा …पे… तुसिता देवा …पे… निम्मानरती देवा …पे… परनिम्मितवसवत्ती देवा …पे… परनिम्मितवसवत्तीहि खो, आवुसो, देवेहि ब्रह्मलोको अभिक्कन्ततरो च पणीततरो च। साधायस्मा, परनिम्मितवसवत्तीहि देवेहि चित्तं वुट्ठापेत्वा ब्रह्मलोके चित्तं अधिमोचेहीऽति। सो चे एवं वदेय्य: ‘परनिम्मितवसवत्तीहि मे देवेहि चित्तं वुट्ठितं, ब्रह्मलोके चित्तं अधिमोचितन्ऽति, सो एवमस्स वचनीयो: ‘ब्रह्मलोकोपि खो, आवुसो, अनिच्चो अद्धुवो सक्कायपरियापन्नो। साधायस्मा, ब्रह्मलोका चित्तं वुट्ठापेत्वा सक्कायनिरोधे चित्तं उपसंहराहीऽति।
So ce evaṁ vadeyya: ‘cātumahārājikehi me devehi cittaṁ vuṭṭhitaṁ, tāvatiṁsesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘tāvatiṁsehi kho, āvuso, devehi yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. Sādhāyasmā, paranimmitavasavattīhi devehi cittaṁ vuṭṭhāpetvā brahmaloke cittaṁ adhimocehī’ti. So ce evaṁ vadeyya: ‘paranimmitavasavattīhi me devehi cittaṁ vuṭṭhitaṁ, brahmaloke cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. Sādhāyasmā, brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhe cittaṁ upasaṁharāhī’ti.
Good sir, the gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others … the Gods of the Brahmā realm are better than the Gods Who Control the Creations of Others. It would be good to turn your mind away from the Gods Who Control the Creations of Others and fix it on the Gods of the Brahmā realm.’ If they reply, ‘I have done so,’ they should say: ‘Good sir, the Brahmā realm is impermanent, not lasting, and included within identity. It would be good to turn your mind away from the Brahmā realm and apply it to the cessation of identity.’
सो चे एवं वदेय्य: ‘ब्रह्मलोका मे चित्तं वुट्ठितं, सक्कायनिरोधे चित्तं उपसंहरामीऽति; एवं विमुत्तचित्तस्स खो, महानाम, उपासकस्स आसवा विमुत्तचित्तेन भिक्खुना न किञ्चि नानाकरणं वदामि, यदिदं—विमुत्तिया विमुत्तन्”ति।
So ce evaṁ vadeyya: ‘brahmalokā me cittaṁ vuṭṭhitaṁ, sakkāyanirodhe cittaṁ upasaṁharāmī’ti; evaṁ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṁ vadāmi, yadidaṁ—vimuttiyā vimuttan”ti.
If they reply, ‘I have done so,’ then there is no difference between a lay follower whose mind is freed in this way and a bhikkhu whose mind is freed from defilements; that is, between the freedom of one and the other.”
चतुत्थं।
Catutthaṁ.
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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