4.
The Discourse on the Sick
1050.
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery.
Now at that time several monks were doing robe-making work for the Blessed One -
"When the robe is finished, the Blessed One will set out on a journey after the three months."
Mahānāma the Sakyan heard -
"It seems several monks are doing robe-making work for the Blessed One -
'When the robe is finished, the Blessed One will set out on a journey after the three months.'"
Then Mahānāma the Sakyan approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
Seated to one side, Mahānāma the Sakyan said this to the Blessed One -
"I have heard this, venerable sir -
'It seems several monks are doing robe-making work for the Blessed One -
When the robe is finished, the Blessed One will set out on a journey after the three months.'
We have not heard this, venerable sir, face to face from the Blessed One, nor received it face to face - how a wise lay follower should exhort a wise lay follower who is sick, afflicted, severely ill."
"A wise lay follower, Mahānāma, should comfort a wise lay follower who is sick, afflicted, severely ill with four comforting principles - 'May the venerable one be comforted - the venerable one has unwavering confidence in the Buddha: "Thus indeed is the Blessed One... etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' May the venerable one be comforted - the venerable one has unwavering confidence in the Teaching... etc. towards the Community, etc. morality pleasing to the noble ones, unbroken... etc. conducive to concentration.'"
"A wise lay follower, Mahānāma, having comforted a wise lay follower who is sick, afflicted, severely ill with these four comforting principles, should address him thus - 'Does the venerable one have longing for mother and father?' If he should say thus - 'I have longing for mother and father,' he should be addressed thus - 'The venerable one, dear sir, is subject to death. If the venerable one has longing for mother and father, he will die just the same; if the venerable one does not have longing for mother and father, he will die just the same. It would be good if the venerable one would abandon that longing for mother and father.'"
"If he should say thus - 'Whatever longing I had for my mother and father, that has been abandoned,' he should be addressed thus - 'But does the venerable one have longing for children and wife?' If he should say thus - 'I have longing for children and wife,' he should be addressed thus - 'The venerable one, dear sir, is subject to death. If the venerable one has longing for children and wife, he will die; if the venerable one does not have longing for children and wife, he will die. It would be good, venerable one, if you would abandon whatever longing you have for children and wife.'"
"If he should say thus - 'Whatever longing I had for children and wife, that has been abandoned,' he should be addressed thus - 'But does the venerable one have longing for the five types of human sensual pleasure?' If he should say thus - 'I have longing for the five types of human sensual pleasure,' he should be addressed thus - 'Divine sensual pleasures, friend, are more superior and more sublime than human sensual pleasures. It would be good, venerable one, if, having turned the mind away from human sensual pleasures, you would fix the mind on the gods (ruled by) the four great kings.'"
"If he should say thus - 'My mind has turned away from human sensual pleasures, my mind is fixed on the gods (ruled by) the four great kings,' he should be addressed thus - 'The Thirty-three gods, friend, are more superior and more sublime than the gods (ruled by) the four great kings. It would be good, venerable one, if, having turned the mind away from the gods (ruled by) the four great kings, you would fix the mind on the Thirty-three gods.'"
"If he should say thus - 'My mind has turned away from the gods (ruled by) the four great kings, my mind is fixed on the Thirty-three gods,' he should be addressed thus - 'The Yāma gods, friend, are more superior and more sublime than the Thirty-three gods... etc. the Tusita gods... etc. the Nimmānaratī gods... etc. the Paranimmitavasavattī gods... etc. The Brahma world, friend, is more superior and more sublime than the Paranimmitavasavattī gods. It would be good, venerable one, if, having turned the mind away from the Paranimmitavasavattī gods, you would fix the mind on the Brahma world.' If he should say thus - 'My mind has turned away from the Paranimmitavasavattī gods, my mind is fixed on the Brahma world,' he should be addressed thus - 'The Brahma world too, friend, is impermanent, unstable, included in identity. It would be good, venerable one, if, having turned the mind away from the Brahma world, you would direct the mind to the cessation of identity.'"
"If he should say thus - 'My mind has emerged from the Brahma world, I am focusing my mind on the cessation of identity'; for a lay follower with mind thus liberated, Mahānāma, I say there is no difference from a monk with mind liberated from the mental corruptions, that is to say - liberated through liberation." The fourth.