sutta » sn » sn36 » Saṁyutta Nikāya 36.7

Paṭhamagelaññasutta

The Infirmary (1st)

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:

“Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.
“Mendicants, a mendicant should await their time mindful and aware.

Ayaṁ vo amhākaṁ anusāsanī.
This is my instruction to you.

Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a mendicant mindful?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

vedanāsu vedanānupassī viharati …pe…
They meditate observing an aspect of feelings …

citte cittānupassī viharati …pe…
They meditate observing an aspect of the mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Evaṁ kho, bhikkhave, bhikkhu sato hoti.
That’s how a mendicant is mindful.

Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a mendicant aware?

Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti.
That’s how a mendicant acts with situational awareness.

Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.
A mendicant should await their time mindful and aware.

Ayaṁ vo amhākaṁ anusāsanī.
This is my instruction to you.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti:
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand:

‘uppannā kho myāyaṁ sukhā vedanā.
‘A pleasant feeling has arisen in me.

Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.

Kiṁ paṭicca?
Dependent on what?

Imameva kāyaṁ paṭicca.
Dependent on my own body.

Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.

Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.
So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’

So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.

Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā.
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand:

So evaṁ pajānāti:

‘uppannā kho myāyaṁ dukkhā vedanā.
‘A painful feeling has arisen in me.

Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.

Kiṁ paṭicca?
Dependent on what?

Imameva kāyaṁ paṭicca.
Dependent on my own body.

Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.

Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti.
So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’

So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.

Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti:
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand:

‘uppannā kho myāyaṁ adukkhamasukhā vedanā.
‘A neutral feeling has arisen in me.

Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.

Kiṁ paṭicca?
Dependent on what?

Imameva kāyaṁ paṭicca.
Dependent on my own body.

Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.

Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’

So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.

Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

dukkhañce vedanaṁ vedayati …pe…
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati;
If they feel a pleasant feeling, they feel it detached.

dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati;
If they feel a painful feeling, they feel it detached.

adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.
If they feel a neutral feeling, they feel it detached.

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya,
Suppose an oil lamp depended on oil and a wick to burn.

tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;
As the oil and the wick are used up, it would be extinguished due to lack of fuel.

evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.
In the same way, feeling the end of the body approaching, a mendicant understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, a mendicant understands: ‘I feel the end of life approaching.’

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

Sattamaṁ.