8.
The Chapter on the Sick
1.
The First Discourse on the Sick
74. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "In a certain monastery, venerable sir, a certain monk who is new and unknown is sick, afflicted, severely ill. It would be good, venerable sir, if the Blessed One would approach that monk, out of compassion."
Then the Blessed One, having heard 'new' and having heard 'sick', having understood 'an unknown monk', approached that monk. That monk saw the Blessed One coming from afar. Having seen him, he stirred on his bed. Then the Blessed One said this to that monk - "Enough, monk, do not stir on your bed. There are these seats prepared; I will sit down there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to that monk - "Is it bearable for you, monk, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?"
"It is not bearable for me, venerable sir, not endurable; excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding."
"Do you have no remorse, monk, no regret?"
"Indeed, venerable sir, I have no small remorse, no small regret."
"But does your self blame you regarding morality, monk?"
"My self does not blame me regarding morality, venerable sir."
"If indeed, monk, your self does not blame you regarding morality, then what is your remorse and what is your regret?"
"I do not understand, venerable sir, the Teaching taught by the Blessed One to be for the purpose of purification of morality."
"If indeed you, monk, do not understand the Teaching taught by me to be for the purpose of purification of morality, then for what purpose do you understand the Teaching taught by me, monk?"
"I understand, venerable sir, the Teaching taught by the Blessed One to be for the purpose of dispassion towards lust."
"Good, good, monk! Good indeed, monk, you understand the Teaching taught by me to be for the purpose of dispassion towards lust. For the Teaching taught by me, monk, is for the purpose of dispassion towards lust. What do you think, monk, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"That which... etc. The ear... the nose... The tongue... The body... Is the mind permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, monk, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with the ear, etc. becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"
This is what the Blessed One said. Delighted, that monk rejoiced in what the Blessed One had said. And while this explanation was being spoken, the stainless, spotless eye of the Teaching arose in that monk - "Whatever has the nature of arising, all that has the nature of cessation." The first.
2.
The Second Discourse on the Sick
75. Then a certain monk... etc. he said this to the Blessed One - "In a certain monastery, venerable sir, a certain monk who is new and unknown is sick, afflicted, severely ill. It would be good, venerable sir, if the Blessed One would approach that monk, out of compassion."
Then the Blessed One, having heard 'new' and having heard 'sick', having understood 'an unknown monk', approached that monk. That monk saw the Blessed One coming from afar. Having seen him, he stirred on his bed. Then the Blessed One said this to that monk - "Enough, monk, do not stir on your bed. There are these seats prepared; I will sit down there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to that monk - "Is it bearable for you, monk, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?"
"It is not bearable for me, venerable sir, not endurable... etc. My self does not blame me regarding morality, venerable sir."
"If indeed, monk, your self does not blame you regarding morality, then what is your remorse and what is your regret?"
"I do not understand, venerable sir, the Teaching taught by the Blessed One to be for the purpose of purification of morality."
"If indeed you, monk, do not understand the Teaching taught by me to be for the purpose of purification of morality, then for what purpose do you understand the Teaching taught by me, monk?"
"I understand, venerable sir, the Teaching taught by the Blessed One to be for the purpose of final nibbāna without clinging."
"Good, good, monk! Good indeed, monk, you understand the Teaching taught by me to be for the purpose of final nibbāna without clinging. For the Teaching taught by me, monk, is for the purpose of final nibbāna without clinging.
"What do you think, monk, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"That which... etc. The ear... the nose... The tongue... The body... The mind... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, monk, a learned noble disciple becomes disenchanted with the eye, etc. with the mind, with mind-consciousness, becomes disenchanted with mind-contact. He becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"
This is what the Blessed One said. Delighted, that monk rejoiced in what the Blessed One had said. And while this explanation was being spoken, that monk's mind was liberated from the mental corruptions by non-clinging. The second.
3.
The Discourse on Rādha and Impermanence
76. Then the Venerable Rādha... etc. Seated to one side, the Venerable Rādha said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever, Rādha, is impermanent, therein your desire is to be abandoned. And what, Rādha, is impermanent, therein your desire is to be abandoned? The eye is impermanent, forms are impermanent, eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent. Therein your desire is to be abandoned, etc. The tongue... The body... The mind is impermanent. Therein your desire is to be abandoned. Mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is impermanent. Therein your desire is to be abandoned. Whatever, Rādha, is impermanent, therein your desire is to be abandoned." The third.
4.
The Discourse on Rādha and Suffering
77. "Whatever, Rādha, is suffering, therein your desire is to be abandoned. And what, Rādha, is suffering? The eye, Rādha, is suffering. Therein your desire is to be abandoned. Forms... eye-consciousness... Eye-contact... whatever feeling arises with eye-contact as condition, etc. whether neither-unpleasant-nor-pleasant - that too is suffering. Therein your desire is to be abandoned, etc. the mind is suffering... Mental phenomena... Mind-consciousness... Mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering. Therein your desire is to be abandoned. Whatever, Rādha, is suffering, therein your desire is to be abandoned." The fourth.
5.
The Discourse on Rādha and Non-self
78. "That which, Rādha, is non-self, therein your desire is to be abandoned. And what, Rādha, is non-self? The eye, Rādha, is non-self. Therein your desire is to be abandoned. Forms... eye-consciousness... Eye-contact... whatever arises with eye-contact as condition... etc. The mind is non-self... Mental phenomena... Mind-consciousness... Mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is non-self. Therein your desire is to be abandoned. That which, Rādha, is non-self, therein your desire is to be abandoned." The fifth.
6.
The First Discourse on the Abandoning of Ignorance
79. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "Is there indeed, venerable sir, one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises?"
"There is indeed, monk, one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises."
"But which, venerable sir, is that one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises?"
"Ignorance, monk, is that one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises."
"But how, venerable sir, for one knowing, for one seeing, is a monk's ignorance abandoned and true knowledge arises?"
"The eye, monk, for one knowing, for one seeing as impermanent, a monk's ignorance is abandoned, true knowledge arises. Forms... eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, a monk's ignorance is abandoned, true knowledge arises, etc. The mind, for one knowing, for one seeing as impermanent, a monk's ignorance is abandoned, true knowledge arises. Mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, a monk's ignorance is abandoned, true knowledge arises. Thus, monk, for one knowing thus, for one seeing thus, a monk's ignorance is abandoned, true knowledge arises." The sixth.
7.
The Second Discourse on the Abandoning of Ignorance
80. Then a certain monk... etc. said this - "Is there indeed, venerable sir, one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises?"
"There is indeed, monk, one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises."
"But which, venerable sir, is that one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises?"
"Ignorance, monk, is that one thing by the abandoning of which a monk's ignorance is abandoned and true knowledge arises."
"But how, venerable sir, for one knowing, for one seeing, is ignorance abandoned, does true knowledge arise?"
"Here, monk, a monk has heard: 'All phenomena are not fit for adherence.' And when this, monk, has been heard by a monk: 'All phenomena are not fit for adherence.' He directly knows all phenomena; having directly known all phenomena, he fully understands all phenomena; having fully understood all phenomena, he sees all signs as other, he sees the eye as other, material forms... eye-consciousness... Eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as other... etc. he sees the mind as other, mental phenomena... Mind-consciousness... Mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he sees as other. Thus, monk, for one knowing thus, for one seeing thus, a monk's ignorance is abandoned, true knowledge arises." The seventh.
8.
The Discourse on Several Monks
81. Then several monks approached the Blessed One, etc. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, heterodox wandering ascetics ask us thus - 'For what purpose, friend, is the holy life lived under the ascetic Gotama?' Thus asked, venerable sir, we answer those heterodox wandering ascetics thus - 'For the full understanding of suffering, friend, the holy life is lived under the Blessed One.' Are we, venerable sir, thus asked and thus answering, ones who speak what has been said by the Blessed One, and do we not misrepresent the Blessed One with what is untrue, and do we explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"
"Truly you, monks, thus asked and thus answering, are ones who speak what has been said by me, and you do not misrepresent me with what is untrue, and you explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position. For, monks, for the full understanding of suffering the holy life is lived under me. But if, monks, heterodox wandering ascetics were to ask you thus - 'But which, friend, is that suffering, for the full understanding of which the holy life is lived under the ascetic Gotama?' Thus asked, you, monks, should answer those heterodox wandering ascetics thus - 'The eye, friend, is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Forms, etc. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering. For the full understanding of that, the holy life is lived under the Blessed One, etc. The mind is suffering, etc. whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is suffering. For the full understanding of that, the holy life is lived under the Blessed One. This, friend, is that suffering; for the full understanding of that, the holy life is lived under the Blessed One.' Thus asked, you, monks, should answer those heterodox wandering ascetics thus." The eighth.
9.
The Discourse on the Question about the World
82. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One -
"'World, world', venerable sir, is said. In what respect, venerable sir, is it called 'world'?" "'It falls apart', monk, therefore it is called 'world'. And what falls apart? The eye, monk, falls apart. Material forms fall apart, eye-consciousness falls apart, eye-contact falls apart, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too falls apart. Etc. The tongue falls apart, etc. The mind falls apart, mental phenomena fall apart, mind-consciousness falls apart, mind-contact falls apart, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too falls apart. 'It falls apart', monk, therefore it is called 'world'." The ninth.
10.
The Discourse on Phagguna's Question
83. Then the Venerable Phagguna... etc. Seated to one side, the Venerable Phagguna said this to the Blessed One -
"Is there indeed, venerable sir, that eye, by which eye one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them... etc. Is there indeed, venerable sir, that tongue, by which tongue one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them... etc. Is there indeed, venerable sir, that mind, by which mind one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them?"
"There is not indeed, Phagguna, that eye, by which eye one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them... etc. There is not indeed, Phagguna, that tongue, by which tongue one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them... etc. There is not indeed, Phagguna, that mind, by which mind one describing the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering, might describe them." The tenth.
The Chapter on the Sick is the eighth.
Its summary:
And two spoken with ignorance, the monk and the world and Phagguna.