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Saį¹yutta NikÄya 36.7 Linked Discourses 36.7
1. SagÄthÄvagga 1. With Verses
Paį¹hamagelaƱƱasutta The Infirmary (1st)
Ekaį¹ samayaį¹ bhagavÄ vesÄliyaį¹ viharati mahÄvane kÅ«į¹ÄgÄrasÄlÄyaį¹. At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof. This discourse shows how a practitioner first develops the four kinds of mindfulness meditation for gaining immersion, along with practicing āsituational awarenessā (sometimes called āmindfulness in daily lifeā), before developing insight into the nature of feelings.
Atha kho bhagavÄ sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito yena gilÄnasÄlÄ tenupasaį¹
kami; upasaį¹
kamitvÄ paƱƱatte Äsane nisÄ«di. 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, The āinfirmaryā (gilÄnasÄlÄ) is mentioned only in this discourse and the next, and in AN 5.121. The practice of visiting people when sick to give encouragement and support is still an important part of Buddhist culture.
Nisajja kho bhagavÄ bhikkhÅ« Ämantesi: and addressed the mendicants:
āSato, bhikkhave, bhikkhu sampajÄno kÄlaį¹ Ägameyya. āMendicants, a mendicant should await their time mindful and aware. The same treatment of being āmindful and awareā is at DN 16:2.12.2 and SN 47.2, and slightly differently at SN 47.35.
Ayaį¹ vo amhÄkaį¹ anusÄsanÄ«. This is my instruction to you.
KathaƱca, bhikkhave, bhikkhu sato hoti? And how is a mendicant mindful? In the Gradual Training, the mendicant āestablishes mindfulnessā to begin meditation. Here this practice is expanded, and it is expanded even further in the Satipaį¹į¹hÄna Sutta (MN 10 = DN 22) and the Satipaį¹į¹hÄna Saį¹yutta beginning with SN 47.1.
Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹; Itās when a mendicant meditates by observing an aspect of the bodyākeen, aware, and mindful, rid of covetousness and displeasure for the world. This marks the first appearance of the satipaį¹į¹hÄna formula in the Saį¹yutta. Despite the modern perception that satipaį¹į¹hÄna is essentially the practice of insight, it appears nowhere in the great wisdom Saį¹yuttas on dependent origination, the aggregates, the senses, or the elements. In the Suttas, satipaį¹į¹hÄna is the support for immersion, with insight emerging from immersion.
vedanÄsu vedanÄnupassÄ« viharati ā¦peā¦ They meditate observing an aspect of feelings ā¦
citte cittÄnupassÄ« viharati ā¦peā¦ They meditate observing an aspect of the mind ā¦
dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. They meditate observing an aspect of principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Evaį¹ kho, bhikkhave, bhikkhu sato hoti. Thatās how a mendicant is mindful.
KathaƱca, bhikkhave, bhikkhu sampajÄno hoti? And how is a mendicant aware?
Idha, bhikkhave, bhikkhu abhikkante paį¹ikkante sampajÄnakÄrÄ« hoti, Älokite vilokite sampajÄnakÄrÄ« hoti, samiƱjite pasÄrite sampajÄnakÄrÄ« hoti, saį¹
ghÄį¹ipattacÄ«varadhÄraį¹e sampajÄnakÄrÄ« hoti, asite pÄ«te khÄyite sÄyite sampajÄnakÄrÄ« hoti, uccÄrapassÄvakamme sampajÄnakÄrÄ« hoti, gate į¹hite nisinne sutte jÄgarite bhÄsite tuį¹hÄ«bhÄve sampajÄnakÄrÄ« hoti. Itās 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.
Evaį¹ kho, bhikkhave, bhikkhu sampajÄnakÄrÄ« hoti. Thatās how a mendicant acts with situational awareness.
Sato, bhikkhave, bhikkhu sampajÄno kÄlaį¹ Ägameyya. A mendicant should await their time mindful and aware.
Ayaį¹ vo amhÄkaį¹ anusÄsanÄ«. This is my instruction to you.
Tassa ce, bhikkhave, bhikkhuno evaį¹ satassa sampajÄnassa appamattassa ÄtÄpino pahitattassa viharato uppajjati sukhÄ vedanÄ, so evaį¹ pajÄnÄti: While a mendicant is meditating like thisāmindful, aware, diligent, keen, and resoluteāif pleasant feelings arise, they understand:
āuppannÄ kho myÄyaį¹ sukhÄ vedanÄ. āA pleasant feeling has arisen in me.
SÄ ca kho paį¹icca, no appaį¹icca. Thatās dependent, not independent.
Kiį¹ paį¹icca? Dependent on what?
Imameva kÄyaį¹ paį¹icca. Dependent on my own body.
Ayaį¹ kho pana kÄyo anicco saį¹
khato paį¹iccasamuppanno. But this body is impermanent, conditioned, dependently originated.
Aniccaį¹ kho pana saį¹
khataį¹ paį¹iccasamuppannaį¹ kÄyaį¹ paį¹icca uppannÄ sukhÄ vedanÄ kuto niccÄ bhavissatÄ«āti. So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?ā
So kÄye ca sukhÄya ca vedanÄya aniccÄnupassÄ« viharati, vayÄnupassÄ« viharati, virÄgÄnupassÄ« viharati, nirodhÄnupassÄ« viharati, paį¹inissaggÄnupassÄ« viharati. They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.
Tassa kÄye ca sukhÄya ca vedanÄya aniccÄnupassino viharato, vayÄnupassino viharato, virÄgÄnupassino viharato, nirodhÄnupassino viharato, paį¹inissaggÄnupassino viharato, yo kÄye ca sukhÄya ca vedanÄya rÄgÄnusayo, so pahÄ«yati. As they do so, they give up the underlying tendency to greed for the body and pleasant feeling.
Tassa ce, bhikkhave, bhikkhuno evaį¹ satassa sampajÄnassa appamattassa ÄtÄpino pahitattassa viharato uppajjati dukkhÄ vedanÄ. While a mendicant is meditating like thisāmindful, aware, diligent, keen, and resoluteāif painful feelings arise, they understand:
So evaį¹ pajÄnÄti:
āuppannÄ kho myÄyaį¹ dukkhÄ vedanÄ. āA painful feeling has arisen in me.
SÄ ca kho paį¹icca, no appaį¹icca. Thatās dependent, not independent.
Kiį¹ paį¹icca? Dependent on what?
Imameva kÄyaį¹ paį¹icca. Dependent on my own body.
Ayaį¹ kho pana kÄyo anicco saį¹
khato paį¹iccasamuppanno. But this body is impermanent, conditioned, dependently originated.
Aniccaį¹ kho pana saį¹
khataį¹ paį¹iccasamuppannaį¹ kÄyaį¹ paį¹icca uppannÄ dukkhÄ vedanÄ kuto niccÄ bhavissatÄ«āti. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?ā
So kÄye ca dukkhÄya ca vedanÄya aniccÄnupassÄ« viharati, vayÄnupassÄ« viharati, virÄgÄnupassÄ« viharati, nirodhÄnupassÄ« viharati, paį¹inissaggÄnupassÄ« viharati. They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.
Tassa kÄye ca dukkhÄya ca vedanÄya aniccÄnupassino viharato ā¦peā¦ paį¹inissaggÄnupassino viharato, yo kÄye ca dukkhÄya ca vedanÄya paį¹ighÄnusayo, so pahÄ«yati. As they do so, they give up the underlying tendency to aversion toward the body and painful feeling.
Tassa ce, bhikkhave, bhikkhuno evaį¹ satassa sampajÄnassa appamattassa ÄtÄpino pahitattassa viharato uppajjati adukkhamasukhÄ vedanÄ, so evaį¹ pajÄnÄti: While a mendicant is meditating like thisāmindful, aware, diligent, keen, and resoluteāif neutral feelings arise, they understand:
āuppannÄ kho myÄyaį¹ adukkhamasukhÄ vedanÄ. āA neutral feeling has arisen in me.
SÄ ca kho paį¹icca, no appaį¹icca. Thatās dependent, not independent.
Kiį¹ paį¹icca? Dependent on what?
Imameva kÄyaį¹ paį¹icca. Dependent on my own body.
Ayaį¹ kho pana kÄyo anicco saį¹
khato paį¹iccasamuppanno. But this body is impermanent, conditioned, dependently originated.
Aniccaį¹ kho pana saį¹
khataį¹ paį¹iccasamuppannaį¹ kÄyaį¹ paį¹icca uppannÄ adukkhamasukhÄ vedanÄ kuto niccÄ bhavissatÄ«āti. So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?ā
So kÄye ca adukkhamasukhÄya ca vedanÄya aniccÄnupassÄ« viharati, vayÄnupassÄ« viharati, virÄgÄnupassÄ« viharati, nirodhÄnupassÄ« viharati, paį¹inissaggÄnupassÄ« viharati. They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.
Tassa kÄye ca adukkhamasukhÄya ca vedanÄya aniccÄnupassino viharato ā¦peā¦ paį¹inissaggÄnupassino viharato, yo kÄye ca adukkhamasukhÄya ca vedanÄya avijjÄnusayo, so pahÄ«yati. As they do so, they give up the underlying tendency to ignorance toward the body and neutral feeling.
So sukhaƱce vedanaį¹ vedayati, sÄ aniccÄti pajÄnÄti, anajjhositÄti pajÄnÄti, anabhinanditÄti pajÄnÄti; If they feel a pleasant feeling, they understand that itās impermanent, that theyāre not attached to it, and that they donāt take pleasure in it.
dukkhaƱce vedanaį¹ vedayati ā¦peā¦ If they feel a painful feeling, they understand that itās impermanent, that theyāre not attached to it, and that they donāt take pleasure in it.
adukkhamasukhaƱce vedanaį¹ vedayati, sÄ aniccÄti pajÄnÄti, anajjhositÄti pajÄnÄti, anabhinanditÄti pajÄnÄti. If they feel a neutral feeling, they understand that itās impermanent, that theyāre not attached to it, and that they donāt take pleasure in it.
So sukhaƱce vedanaį¹ vedayati, visaƱƱutto naį¹ vedayati; If they feel a pleasant feeling, they feel it detached.
dukkhaƱce vedanaį¹ vedayati, visaƱƱutto naį¹ vedayati; If they feel a painful feeling, they feel it detached.
adukkhamasukhaƱce vedanaį¹ vedayati, visaƱƱutto naį¹ vedayati. If they feel a neutral feeling, they feel it detached.
So kÄyapariyantikaį¹ vedanaį¹ vedayamÄno ākÄyapariyantikaį¹ vedanaį¹ vedayÄmÄ«āti pajÄnÄti, jÄ«vitapariyantikaį¹ vedanaį¹ vedayamÄno ājÄ«vitapariyantikaį¹ vedanaį¹ vedayÄmÄ«āti pajÄnÄti. Feeling the end of the body draw close, they understand: āI feel the end of the body draw close.ā Feeling the end of life draw close, they understand: āI feel the end of life draw close.ā
āKÄyassa bhedÄ uddhaį¹ jÄ«vitapariyÄdÄnÄ idheva sabbavedayitÄni anabhinanditÄni sÄ«tÄ«bhavissantÄ«āti pajÄnÄti. They understand: āWhen my body breaks up and my life has come to an end, everything thatās felt, since I no longer take pleasure in it, will become cool right here.ā
SeyyathÄpi, bhikkhave, telaƱca paį¹icca vaį¹į¹iƱca paį¹icca telappadÄ«po jhÄyeyya, Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaį¹į¹iyÄ ca pariyÄdÄnÄ anÄhÄro nibbÄyeyya; As the oil and the wick are used up, it would be extinguished due to not being fed.
evameva kho, bhikkhave, bhikkhu kÄyapariyantikaį¹ vedanaį¹ vedayamÄno ākÄyapariyantikaį¹ vedanaį¹ vedayÄmÄ«āti pajÄnÄti. JÄ«vitapariyantikaį¹ vedanaį¹ vedayamÄno ājÄ«vitapariyantikaį¹ vedanaį¹ vedayÄmÄ«āti pajÄnÄti. In the same way, feeling the end of the body draw close, a mendicant understands: āI feel the end of the body draw close.ā Feeling the end of life draw close, a mendicant understands: āI feel the end of life draw close.ā
āKÄyassa bhedÄ uddhaį¹ jÄ«vitapariyÄdÄnÄ idheva sabbavedayitÄni anabhinanditÄni sÄ«tÄ«bhavissantÄ«āti pajÄnÄtÄ«āti. They understand: āWhen my body breaks up and my life is over, everything thatās felt, since I no longer take pleasure in it, will become cool right here.āā
Sattamaį¹.