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संयुत्त निकाय ३५।७४
Saṁyutta Nikāya 35.74
The Related Suttas Collection 35.74
८। गिलानवग्ग
8. Gilānavagga
8. Sick
पठमगिलानसुत्त
Paṭhamagilānasutta
Sick (1st)
सावत्थिनिदानं।
Sāvatthinidānaṁ.
At Sāvatthī.
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि …पे… एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच: “अमुकस्मिं, भन्ते, विहारे अञ्ञतरो भिक्खु नवो अप्पञ्ञातो आबाधिको दुक्खितो बाळ्हगिलानो। साधु, भन्ते, भगवा येन सो भिक्खु तेनुपसङ्कमतु अनुकम्पं उपादाया”ति।
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti.
Then a bhikkhu went up to the Buddha, and said to him, “Sir, in such and such a monastery there’s a bhikkhu who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of compassion.”
अथ खो भगवा नववादञ्च सुत्वा गिलानवादञ्च, “अप्पञ्ञातो भिक्खू”ति इति विदित्वा येन सो भिक्खु तेनुपसङ्कमि। अद्दसा खो सो भिक्खु भगवन्तं दूरतोव आगच्छन्तं। दिस्वान मञ्चके समधोसि।
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.
When the Buddha heard that the bhikkhu was junior and ill, understanding that he was not well-known, he went to him. That bhikkhu saw the Buddha coming off in the distance and tried to rise on his cot.
अथ खो भगवा तं भिक्खुं एतदवोच: “अलं, भिक्खु, मा त्वं मञ्चके समधोसि। सन्तिमानि आसनानि पञ्ञत्तानि, तत्थाहं निसीदिस्सामी”ति।
Atha kho bhagavā taṁ bhikkhuṁ etadavoca: “alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti.
The Buddha said to that monk, “It’s all right, bhikkhu, don’t get up. There are some seats spread out, I will sit there.”
निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा तं भिक्खुं एतदवोच: “कच्चि ते, भिक्खु, खमनीयं, कच्चि यापनीयं, कच्चि दुक्खा वेदना पटिक्कमन्ति नो अभिक्कमन्ति, पटिक्कमोसानं पञ्ञायति नो अभिक्कमो”ति?
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṁ bhikkhuṁ etadavoca: “kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?
He sat on the seat spread out and said to the bhikkhu, “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.”
“न मे, भन्ते, खमनीयं, न यापनीयं, बाळ्हा मे दुक्खा वेदना अभिक्कमन्ति नो पटिक्कमन्ति, अभिक्कमोसानं पञ्ञायति नो पटिक्कमो”ति।
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo”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.”
“कच्चि ते, भिक्खु, न किञ्चि कुक्कुच्चं, न कोचि विप्पटिसारो”ति?
“Kacci te, bhikkhu, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“तग्घ मे, भन्ते, अनप्पकं कुक्कुच्चं, अनप्पको विप्पटिसारो”ति।
“Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“कच्चि पन तं, भिक्खु, अत्ता सीलतो उपवदती”ति?
“Kacci pana taṁ, bhikkhu, attā sīlato upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“न खो मं, भन्ते, अत्ता सीलतो उपवदती”ति।
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“नो चे किर ते, भिक्खु, अत्ता सीलतो उपवदति, अथ किञ्च ते कुक्कुच्चं को च विप्पटिसारो”ति?
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca1 te kukkuccaṁ ko ca vippaṭisāro”ti?
“In that case, bhikkhu, why do you have remorse and regret?”
“न ख्वाहं, भन्ते, सीलविसुद्धत्थं भगवता धम्मं देसितं आजानामी”ति।
“Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti.
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”
“नो चे किर त्वं, भिक्खु, सीलविसुद्धत्थं मया धम्मं देसितं आजानासि, अथ किमत्थं चरहि त्वं, भिक्खु, मया धम्मं देसितं आजानासी”ति?
“No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti?
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”
“रागविरागत्थं ख्वाहं, भन्ते, भगवता धम्मं देसितं आजानामी”ति।
“Rāgavirāgatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti.
“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”
“साधु साधु, भिक्खु। साधु खो त्वं, भिक्खु, रागविरागत्थं मया धम्मं देसितं आजानासि। रागविरागत्थो हि, भिक्खु, मया धम्मो देसितो। तं किं मञ्ञसि, भिक्खु, चक्खु निच्चं वा अनिच्चं वा”ति?
“Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṁ kiṁ maññasi, bhikkhu, cakkhu niccaṁ vā aniccaṁ vā”ti?
“Good, good, bhikkhu! It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. For that is indeed the purpose. What do you think, bhikkhu? Is the eye permanent or impermanent?”
“अनिच्चं, भन्ते”।
“Aniccaṁ, bhante”.
“Impermanent, sir.” …
“ …पे… सोतं … घानं … जिव्हा … कायो … मनो निच्चो वा अनिच्चो वा”ति?
“ …pe… Sotaṁ … ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti?
“Is the ear … nose … tongue … body … mind permanent or impermanent?”
“अनिच्चो, भन्ते”।
“Anicco, bhante”.
“Impermanent, sir.”
“यं पनानिच्चं दुक्खं वा तं सुखं वा”ति?
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“दुक्खं, भन्ते”।
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“यं पनानिच्चं दुक्खं विपरिणामधम्मं, कल्लं नु तं समनुपस्सितुं: ‘एतं मम, एसोहमस्मि, एसो मे अत्ताऽ”ति?
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एवं पस्सं, भिक्खु, सुतवा अरियसावको चक्खुस्मिम्पि निब्बिन्दति, सोतस्मिम्पि निब्बिन्दति …पे… मनस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति; विरागा विमुच्चति; विमुत्तस्मिं विमुत्तमिति ञाणं होति।
“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘खीणा जाति …पे… नापरं इत्थत्तायाऽति पजानाती”ति।
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
इदमवोच भगवा। अत्तमनो सो भिक्खु भगवतो भासितं अभिनन्दि। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने तस्स भिक्खुनो विरजं वीतमलं धम्मचक्खुं उदपादि:
Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhuno virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
That is what the Buddha said. Satisfied, that bhikkhu was happy with what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that bhikkhu:
“यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्”ति।
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
पठमं।
Paṭhamaṁ.
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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