| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।५६
Aṅguttara Nikāya 6.56
Numbered Discourses 6.56
६। महावग्ग
6. Mahāvagga
6. The Great Chapter
फग्गुनसुत्त
Phaggunasutta
With Phagguna
तेन खो पन समयेन आयस्मा फग्गुनो आबाधिको होति दुक्खितो बाळ्हगिलानो। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Now at that time Venerable Phagguna was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“आयस्मा, भन्ते, फग्गुनो आबाधिको दुक्खितो बाळ्हगिलानो। साधु, भन्ते, भगवा येनायस्मा फग्गुनो तेनुपसङ्कमतु अनुकम्पं उपादाया”ति। अधिवासेसि भगवा तुण्हीभावेन।
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
“Sir, Venerable Phagguna is sick. Sir, please go to Venerable Phagguna out of compassion.” The Buddha consented with silence.
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा फग्गुनो तेनुपसङ्कमि। अद्दसा खो आयस्मा फग्गुनो भगवन्तं दूरतोव आगच्छन्तं। दिस्वान मञ्चके समधोसि।
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna. Venerable Phagguna saw the Buddha coming off in the distance and tried to rise on his cot.
अथ खो भगवा आयस्मन्तं फग्गुनं एतदवोच: “अलं, फग्गुन, मा त्वं मञ्चके समधोसि। सन्तिमानि आसनानि परेहि पञ्ञत्तानि, तत्थाहं निसीदिस्सामी”ति।
Atha kho bhagavā āyasmantaṁ phaggunaṁ etadavoca: “alaṁ, phagguna, mā tvaṁ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti.
The Buddha said to him, “It’s all right, Phagguna, don’t get up. There are some seats spread out by others, I will sit there.”
निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा आयस्मन्तं फग्गुनं एतदवोच: “कच्चि ते, फग्गुन, खमनीयं कच्चि यापनीयं? कच्चि ते दुक्खा वेदना पटिक्कमन्ति, नो अभिक्कमन्ति; पटिक्कमोसानं पञ्ञायति, नो अभिक्कमो”ति?
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ phaggunaṁ etadavoca: “Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
He sat on the seat spread out and said to Venerable Phagguna: “I hope you’re keeping well, Phagguna; I hope you’re alright. And I hope the 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।
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
“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.
सेय्यथापि, भन्ते, बलवा पुरिसो तिण्हेन सिखरेन मुद्धनि अभिमत्थेय्य; एवमेवं खो मे, भन्ते, अधिमत्ता वाता मुद्धनि ऊहनन्ति। न मे, भन्ते, खमनीयं न यापनीयं। बाळ्हा मे दुक्खा वेदना अभिक्कमन्ति, नो पटिक्कमन्ति; अभिक्कमोसानं पञ्ञायति, नो पटिक्कमो।
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani1 abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti. Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well.
सेय्यथापि, भन्ते, बलवा पुरिसो दळ्हेन वरत्तक्खण्डेन सीसवेठनं ददेय्य; एवमेवं खो मे, भन्ते, अधिमत्ता सीसे सीसवेदना। न मे, भन्ते, खमनीयं न यापनीयं। बाळ्हा मे दुक्खा वेदना अभिक्कमन्ति, नो पटिक्कमन्ति; अभिक्कमोसानं पञ्ञायति, नो पटिक्कमो।
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. I’m not keeping well.
सेय्यथापि, भन्ते, दक्खो गोघातको वा गोघातकन्तेवासी वा तिण्हेन गोविकन्तनेन कुच्छिं परिकन्तेय्य; एवमेवं खो मे, भन्ते, अधिमत्ता वाता कुच्छिं परिकन्तन्ति। न मे, भन्ते, खमनीयं न यापनीयं। बाळ्हा मे दुक्खा वेदना अभिक्कमन्ति, नो पटिक्कमन्ति; अभिक्कमोसानं पञ्ञायति, नो पटिक्कमो।
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti. Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a meat cleaver. I’m not keeping well.
सेय्यथापि, भन्ते, द्वे बलवन्तो पुरिसा दुब्बलतरं पुरिसं नानाबाहासु गहेत्वा अङ्गारकासुया सन्तापेय्युं सम्परितापेय्युं; एवमेवं खो मे, भन्ते, अधिमत्तो कायस्मिं डाहो। न मे, भन्ते, खमनीयं न यापनीयं। बाळ्हा मे दुक्खा वेदना अभिक्कमन्ति, नो पटिक्कमन्ति; अभिक्कमोसानं पञ्ञायति, नो पटिक्कमो”ति।
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho. Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
अथ खो भगवा आयस्मन्तं फग्गुनं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामि।
Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he got up from his seat and left.
अथ खो आयस्मा फग्गुनो अचिरपक्कन्तस्स भगवतो कालमकासि। तम्हि चस्स समये मरणकाले इन्द्रियानि विप्पसीदिंसु। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “आयस्मा, भन्ते, फग्गुनो अचिरपक्कन्तस्स भगवतो कालमकासि। तम्हि चस्स समये मरणकाले इन्द्रियानि विप्पसीदिंसू”ति।
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti.
Not long after the Buddha left, Venerable Phagguna passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, soon after the Buddha left, Venerable Phagguna died. At the time of his death, his faculties were bright and clear.”
“किं हानन्द, फग्गुनस्स भिक्खुनो इन्द्रियानि न विप्पसीदिस्सन्ति। फग्गुनस्स, आनन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं अविमुत्तं अहोसि। तस्स तं धम्मदेसनं सुत्वा पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुत्तं।
“Kiṁ hānanda, phaggunassa2 bhikkhuno indriyāni na vippasīdissanti. Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi. Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ.
“And why shouldn’t his faculties be bright and clear? The bhikkhu Phagguna’s mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them.
छयिमे, आनन्द, आनिसंसा कालेन धम्मस्सवने कालेन अत्थुपपरिक्खाय। कतमे छ?
Chayime, ānanda, ānisaṁsā kālena dhammassavane3 kālena atthupaparikkhāya. Katame cha?
Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six?
इधानन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले लभति तथागतं दस्सनाय। तस्स तथागतो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। तस्स तं धम्मदेसनं सुत्वा पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुच्चति। अयं, आनन्द, पठमो आनिसंसो कालेन धम्मस्सवने।
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane.
Firstly, take the case of a bhikkhu whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching.
पुन चपरं, आनन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले न हेव खो लभति तथागतं दस्सनाय, अपि च खो तथागतसावकं लभति दस्सनाय। तस्स तथागतसावको धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। तस्स तं धम्मदेसनं सुत्वा पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुच्चति। अयं, आनन्द, दुतियो आनिसंसो कालेन धम्मस्सवने।
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle na heva kho4 labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane.
Next, take the case of another bhikkhu whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching.
पुन चपरं, आनन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले न हेव खो लभति तथागतं दस्सनाय, नपि तथागतसावकं लभति दस्सनाय; अपि च खो यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति। तस्स यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्कयतो अनुविचारयतो मनसानुपेक्खतो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुच्चति। अयं, आनन्द, ततियो आनिसंसो कालेन अत्थुपपरिक्खाय।
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya.
Next, take the case of another bhikkhu whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching.
इधानन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुत्तं होति, अनुत्तरे च खो उपधिसङ्खये चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले लभति तथागतं दस्सनाय। तस्स तथागतो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं …पे… ब्रह्मचरियं पकासेति। तस्स तं धम्मदेसनं सुत्वा अनुत्तरे उपधिसङ्खये चित्तं विमुच्चति। अयं, आनन्द, चतुत्थो आनिसंसो कालेन धम्मस्सवने।
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… brahmacariyaṁ pakāseti. Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane.
Next, take the case of a bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching.
पुन चपरं, आनन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुत्तं होति, अनुत्तरे च खो उपधिसङ्खये चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले न हेव खो लभति तथागतं दस्सनाय, अपि च खो तथागतसावकं लभति दस्सनाय। तस्स तथागतसावको धम्मं देसेति आदिकल्याणं …पे… परिसुद्धं ब्रह्मचरियं पकासेति। तस्स तं धम्मदेसनं सुत्वा अनुत्तरे उपधिसङ्खये चित्तं विमुच्चति। अयं, आनन्द, पञ्चमो आनिसंसो कालेन धम्मस्सवने।
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ …pe… parisuddhaṁ brahmacariyaṁ pakāseti. Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane.
Next, take the case of another bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching.
पुन चपरं, आनन्द, भिक्खुनो पञ्चहि ओरम्भागियेहि संयोजनेहि चित्तं विमुत्तं होति, अनुत्तरे च खो उपधिसङ्खये चित्तं अविमुत्तं होति। सो तम्हि समये मरणकाले न हेव खो लभति तथागतं दस्सनाय, नपि तथागतसावकं लभति दस्सनाय; अपि च खो यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति। तस्स यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्कयतो अनुविचारयतो मनसानुपेक्खतो अनुत्तरे उपधिसङ्खये चित्तं विमुच्चति। अयं, आनन्द, छट्ठो आनिसंसो कालेन अत्थुपपरिक्खाय।
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati. Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya.
Next, take the case of another bhikkhu whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching.
इमे खो, आनन्द, छ आनिसंसा कालेन धम्मस्सवने कालेन अत्थुपपरिक्खाया”ति।
Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti.
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”
दुतियं।
Dutiyaṁ.
The authoritative text of the Aṅguttara 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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