Other Translations: Deutsch , EspaƱol
From:
Saį¹yutta NikÄya 36.8 Linked Discourses 36.8
1. SagÄthÄvagga 1. With Verses
DutiyagelaƱƱasutta The Infirmary (2nd)
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.
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,
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.
Ayaį¹ vo amhÄkaį¹ anusÄsanÄ«. This is my instruction to you.
KathaƱca, bhikkhave, bhikkhu sato hoti? And how is a mendicant mindful?
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.
vedanÄsu vedanÄnupassÄ« viharati ā¦ They meditate observing an aspect of feelings ā¦
citte cittÄnupassÄ« viharati ā¦ 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 ā¦peā¦ 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 sampajÄno hoti. Thatās how a mendicant is aware.
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. While a mendicant is meditating like thisāmindful, aware, diligent, keen, and resoluteāif pleasant feelings arise, they understand:
So evaį¹ pajÄnÄti:
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 phassaį¹ paį¹icca. Dependent on this very contact.
Ayaį¹ kho pana phasso anicco saį¹
khato paį¹iccasamuppanno. But this contact is impermanent, conditioned, dependently originated.
Aniccaį¹ kho pana saį¹
khataį¹ paį¹iccasamuppannaį¹ phassaį¹ paį¹icca uppannÄ sukhÄ vedanÄ kuto niccÄ bhavissatÄ«āti. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?ā
So phasse 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 contact and pleasant feeling.
Tassa phasse ca sukhÄya ca vedanÄya aniccÄnupassino viharato, vayÄnupassino viharato, virÄgÄnupassino viharato, nirodhÄnupassino viharato, paį¹inissaggÄnupassino viharato yo phasse ca sukhÄya ca vedanÄya rÄgÄnusayo, so pahÄ«yati. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.
Tassa ce, bhikkhave, bhikkhuno evaį¹ satassa ā¦peā¦ While a mendicant is meditating like thisāmindful, aware, diligent, keen, and resoluteāif painful feelings arise ā¦
viharato uppajjati dukkhÄ vedanÄ ā¦peā¦
uppajjati adukkhamasukhÄ vedanÄ. if neutral feelings arise, they understand:
So evaį¹ pajÄnÄti:
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 phassaį¹ paį¹icca. Dependent on this very contact.
(YathÄ purimasutte, tathÄ vitthÄretabbo.) (Tell in full as in the previous discourse.)
KÄyassa bhedÄ uddhaį¹ jÄ«vitapariyÄdÄnÄ idheva sabbavedayitÄni anabhinanditÄni sÄ«tÄ«bhavissantÄ«āti pajÄnÄti. 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.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 approaching, a mendicant understands: āI feel the end of the body approaching.ā Feeling the end of life approaching, they understand: āI feel the end of life approaching.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
Aį¹į¹hamaį¹.