Saṁyutta Nikāya 36.7 1.

The First Discourse on Illness

Sagāthāvagga Paṭhamagelaññasutta Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

At one time, the Blessed One was staying in Vesālī, in the Great Wood, at the Hall with the Peaked Roof.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward. Having arrived, he sat down on a prepared seat.

Nisajja kho bhagavā bhikkhū āmantesi: “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.

Seated, the Blessed One addressed the disciples: Disciples, a disciple should live mindfully and with clear knowing.

Ayaṁ vo amhākaṁ anusāsanī.

This is our instruction to you.

Kathañca, bhikkhave, bhikkhu sato hoti?

And how is a disciple mindful?

Here a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati …pe…

He dwells contemplating feelings in feelings... He dwells contemplating mind in mind... He dwells contemplating phenomena in phenomena, ardent, clearly knowing, and mindful, having removed craving and aversion in regard to the world.

citte cittānupassī viharati …pe…

This is how a disciple is mindful.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti. Kathañca, bhikkhave, bhikkhu sampajāno hoti?

And how does a disciple dwell with clear knowing?

When going forward and returning, he knows. When looking ahead and looking away, he knows. When bending and stretching, he knows.

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.

When wearing robes and carrying the outer robe and bowl, he knows. When eating, drinking, chewing, and tasting, he knows. When defecating and urinating, he knows. When walking, standing, sitting, falling asleep, waking up, speaking, and remaining silent, he knows.

Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti.

In this way, a disciple dwells with clear knowing.

Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.

A disciple should dwell mindful and clearly knowing.

Ayaṁ vo amhākaṁ anusāsanī.

This is the instruction.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti: ‘uppannā kho myāyaṁ sukhā vedanā.

If a disciple dwells mindful and with clear knowing, diligent, ardent, and resolute, and a pleasant feeling arises, he knows: a pleasant feeling has arisen.

Sā ca kho paṭicca, no appaṭicca.

He knows it as dependent, not independent.

Kiṁ paṭicca? Imameva kāyaṁ paṭicca. Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.

He knows it as dependent on this very body. And he knows: this body is impermanent, conditioned, dependently arisen.

How could a pleasant feeling, arisen dependent on what is impermanent and conditioned, be permanent?

So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.

Thus he dwells contemplating impermanence in the body and in the pleasant feeling, contemplating fading away, contemplating cessation, contemplating relinquishment.

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 he dwells contemplating impermanence, fading away, cessation, and relinquishment in the body and in the pleasant feeling, the underlying tendency to greed in regard to the body and the pleasant feeling is abandoned.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṁ pajānāti: ‘uppannā kho myāyaṁ dukkhā vedanā.

If a disciple lives mindfully and with clear knowing, diligent, ardent, and resolute, and painful feelings arise in him, he knows thus: This painful feeling has arisen in me.

Sā ca kho paṭicca, no appaṭicca.

It is dependent, not independent.

Kiṁ paṭicca?

Dependent on what?

Imameva kāyaṁ paṭicca.

Dependent on this very body.

Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.

But this body is impermanent, conditioned, dependently arisen.

Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti. So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.

He dwells contemplating impermanence in the body and in the painful feeling, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells contemplating impermanence, fading away, cessation, and relinquishment in the body and in the painful feeling, the underlying tendency to aversion in regard to the body and the painful feeling is abandoned.

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti: ‘uppannā kho myāyaṁ adukkhamasukhā vedanā.

If a disciple lives mindfully and with clear knowing, diligent, ardent, and resolute, and neither-painful-nor-pleasant feelings arise in him, he knows thus: This neither-painful-nor-pleasant feeling has arisen in me.

Sā ca kho paṭicca, no appaṭicca.

It is dependent, not independent.

Kiṁ paṭicca?

Dependent on what?

Imameva kāyaṁ paṭicca.

Dependent on this very body.

Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.

But this body is impermanent, conditioned, dependently arisen.

Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.

How could a neither-painful-nor-pleasant feeling that has arisen dependent on a body that is impermanent, conditioned, and dependently arisen be permanent?

So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.

He dwells contemplating impermanence in the body and in the neither-painful-nor-pleasant feeling, contemplating fading away, contemplating cessation, contemplating relinquishment.

Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.

As he dwells contemplating impermanence, fading away, cessation, and relinquishment in the body and in the neither-painful-nor-pleasant feeling, the underlying tendency to ignorance in regard to the body and the neither-painful-nor-pleasant feeling is abandoned.

So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṁ vedayati …pe…

Whether he feels a pleasant feeling, he knows it as impermanent, not clinging to it, not delighting in it; whether he feels a painful feeling...

adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

whether he feels a neither-painful-nor-pleasant feeling, he knows it as impermanent, not clinging to it, not delighting in it.

So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.

Whether he feels a pleasant feeling, he feels it detached; whether he feels a painful feeling, he feels it detached; whether he feels a neither-painful-nor-pleasant feeling, he feels it detached.

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.

He knows that feeling is limited to the body, and... He knows, I experience a feeling that is limited to the body. He knows, I experience a feeling that is limited to life.

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

He knows, After the breaking up of the body, beyond the end of life, all experiences here will become cool, not being delighted in.

Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.

Just as an oil lamp burns dependent on oil and a wick, with the exhaustion of that oil and wick, it would go out due to lack of fuel; in the same way a disciple experiencing a feeling that is limited to the body knows, I experience a feeling that is limited to the body.

Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.

Experiencing a feeling that is limited to life, he knows, I experience a feeling that is limited to life.

‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. Sattamaṁ.

He knows, After the breaking up of the body, beyond the end of life, all experiences here will become cool, not being delighted in.