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(13) 3. The Sick Ward 1. The Discourse on the Sick 121. At one time the Blessed One was staying in Vesālī, in the Great Wood, in the Gabled Hall. Then, in the evening, the Blessed One rose from his seclusion and went to the sick ward. The Blessed One saw a certain monk, weak and sick; seeing him, he sat down on the seat prepared. Having sat down, the Blessed One addressed the monks: “Whatever monk, monks, weak and sick, these five qualities do not abandon, for him this is to be expected: ‘Not long hence, with the destruction of the taints, he will, by his own direct knowledge, realize and abide in the taintless liberation of mind, liberation by wisdom, in this very life.’” “Which five? Here, monks, a monk dwells contemplating the unlovely in the body, perceiving repulsion in food, perceiving non-delight in the entire world, contemplating impermanence in all formations, and the perception of death is well established within him. Whatever monk, monks, weak and sick, these five qualities do not abandon, for him this is to be expected: ‘Not long hence, with the destruction of the taints… he will realize and abide in it.’” The First. 2. The Discourse on Well-Established Mindfulness 122. “Whoever, monks, monk or nun, cultivates these five qualities, makes these five qualities abundant, for them one of two fruits is to be expected: direct knowledge in this very life, or non-return if there is a remainder of clinging. “Which five? Here, monks, mindfulness itself is well established within the monk with wisdom that sees the rise and fall of phenomena, he dwells contemplating the unlovely in the body, perceiving repulsion in food, perceiving non-delight in the entire world, contemplating impermanence in all formations. Whoever, monks, monk or nun, cultivates these five qualities, makes these five qualities abundant— , one of two fruits is to be expected for him— either final knowledge in this very life, or, if there is a remainder of clinging, non-return. The Second. 3. The First Discourse on the Attendant 123. “Monks, a sick person endowed with five qualities is difficult to attend to. Which five? He does what is unsuitable, he does not know the measure in what is suitable, he does not take medicine, he does not reveal his illness as it truly is to the attendant who wishes his welfare, saying, ‘It is advancing’ when it is advancing, or ‘It is receding’ when it is receding, or ‘It is stable’ when it is stable, and he is not of a nature to endure the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, unpleasant, and life-threatening. Monks, a sick person endowed with these five qualities is difficult to attend to. “Monks, a sick person endowed with five qualities is easy to attend to. Which five? He does what is suitable, he knows the measure in what is suitable, he takes medicine, he reveals his illness as it truly is to the attendant who wishes his welfare, saying, ‘It is advancing’ when it is advancing, or ‘It is receding’ when it is receding, or ‘It is stable’ when it is stable, and he is of a nature to endure the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, unpleasant, and life-threatening. Monks, a sick person endowed with these five qualities is easy to attend to.” The Third. 4. The Second Discourse on the Attendant 124. “Monks, an attendant of the sick endowed with five qualities is not capable of attending to the sick. Which five? He is not capable of preparing medicine; he does not know what is suitable and unsuitable, he brings what is unsuitable, he removes what is suitable; he attends to the sick person with a mind focused on gain, not with a mind of loving-kindness; he is disgusted by feces, urine, vomit, or phlegm, or pus. to remove; is not capable of instructing the sick person from time to time with a talk on the Dhamma, of encouraging, of inspiring, of gladdening. Indeed, monks, a sick-attendant endowed with these five qualities is not fit to attend to the sick. “Monks, a sick-attendant endowed with five qualities is fit to attend to the sick. Which five? He is capable of providing medicine; he knows what is suitable and unsuitable, he removes the unsuitable, he brings what is suitable; he attends the sick with a mind of loving-kindness, not for gain; he is not disgusted to remove excrement or urine or vomit or phlegm; he is capable of instructing the sick person from time to time with a talk on the Dhamma, of encouraging, of inspiring, of gladdening. Indeed, monks, a sick-attendant endowed with these five qualities is fit to attend to the sick.” Fourth. 5. The First Discourse on Shortening Life 125. “Monks, these five qualities shorten life. Which five? One does what is unsuitable, does not know moderation in what is suitable, eats food that is not digested, acts at the wrong time, and is unchaste. Indeed, monks, these five qualities shorten life. “Monks, these five qualities lengthen life. Which five? One does what is suitable, knows moderation in what is suitable, eats food that is digested, acts at the right time, and is chaste. Indeed, monks, these five qualities lengthen life.” Fifth. 6. The Second Discourse on Shortening Life 126. “Monks, these five qualities shorten life. Which five? One does what is unsuitable, does not know moderation in what is suitable, eats food that is not digested, is immoral, and has bad friends. Indeed, monks, these five qualities shorten life. “Monks, these five qualities lengthen life. Which five? One does what is suitable, knows moderation in what is suitable, eats food that is digested, is virtuous, and has good friends. Indeed, monks, these five qualities may you not, venerable sir.” The sixth. 7. The Sutta on Separation 127. “Bhikkhus, a bhikkhu endowed with five qualities is not fit to separate from the Saṅgha. Which five? Here, bhikkhus, a bhikkhu is discontent with any kind of robe, discontent with any kind of almsfood, discontent with any kind of lodging, discontent with any kind of requisites for the sick and medicinal supplies, and he dwells with many thoughts of sensuality. These, bhikkhus, are the five qualities with which a bhikkhu is endowed, and he is not fit to separate from the Saṅgha. “Bhikkhus, a bhikkhu endowed with five qualities is fit to separate from the Saṅgha. Which five? Here, bhikkhus, a bhikkhu is content with any kind of robe, content with any kind of almsfood, content with any kind of lodging, content with any kind of requisites for the sick and medicinal supplies, and he dwells with many thoughts of renunciation. These, bhikkhus, are the five qualities with which a bhikkhu is endowed, and he is fit to separate from the Saṅgha.” The seventh. 8. The Sutta on the Happiness of a Recluse 128. “Bhikkhus, there are these five sufferings of a recluse. Which five? Here, bhikkhus, a bhikkhu is discontent with any kind of robe, discontent with any kind of almsfood, discontent with any kind of lodging, discontent with any kind of requisites for the sick and medicinal supplies, and he lives the holy life without delight. These, bhikkhus, are the five sufferings of a recluse. “Bhikkhus, there are these five happinesses of a recluse. Which five? Here, bhikkhus, a bhikkhu is content with any kind of robe, content with any kind of almsfood, content with any kind of lodging, content with any kind of requisites for the sick and medicinal supplies, with few requisites, and delights in living the holy life. These, bhikkhus, are the five joys of a recluse. The Eighth. 9. The Discourse on Irreparable Deeds 129. There are these five, bhikkhus, deeds that lead to the lower realms, to hell, are irreparable, and incurable. Which five? One has deprived one's mother of life, one has deprived one's father of life, one has deprived an Arahant of life, one has, with malicious intent, caused the Tathāgata's blood to flow, the Saṅgha has been split. These, bhikkhus, are the five deeds that lead to the lower realms, to hell, are irreparable, and incurable. The Ninth. 10. The Discourse on Misfortunes 130. There are these five, bhikkhus, misfortunes. Which five? Misfortune of relatives, misfortune of wealth, misfortune of sickness, misfortune of virtue, misfortune of views. Not, bhikkhus, because of misfortune of relatives, or misfortune of wealth, or misfortune of sickness, do beings, at the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a downfall, in hell. But, bhikkhus, because of misfortune of virtue, or misfortune of views, do beings, at the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a downfall, in hell. These, bhikkhus, are the five misfortunes. There are these five, bhikkhus, accomplishments. Which five? Accomplishment of relatives, accomplishment of wealth, accomplishment of health, accomplishment of virtue, accomplishment of views. Not, bhikkhus, because of accomplishment of relatives, or accomplishment of wealth, or accomplishment of health, do beings, at the breaking up of the body, after death, reappear in a good destination, in a heavenly world. But, bhikkhus, because of accomplishment of virtue, or accomplishment of views, do beings, at the breaking up of the body, after death, reappear in a good destination, in a heavenly world. These, bhikkhus, are the five accomplishments. The Tenth. The Third Chapter on the Sick. Its summary: The Sick, Mindfulness, two Attendants, two Lifespans; Solitude, Joys of a Recluse, Irreparable Deeds, and Misfortunes.