Reference Translation by Bhikkhu Sujato (CC0).
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 to 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 to aversion 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 to 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 draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’
‘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 not being fed.
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 draw close, a mendicant understands: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, a mendicant understands: ‘I feel the end of life draw close.’
‘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.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
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,
and addressed the mendicants:
“Mendicants, a mendicant should await their time mindful and aware.
This is my instruction to you.
And how is a mendicant mindful?
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.
They meditate observing an aspect of feelings …
They meditate observing an aspect of the mind …
They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is mindful.
And how is a mendicant aware?
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.
That’s how a mendicant acts with situational awareness.
A mendicant should await their time mindful and aware.
This is my instruction to you.
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand:
‘A pleasant feeling has arisen in me.
That’s dependent, not independent.
Dependent on what?
Dependent on my own body.
But this body is impermanent, conditioned, dependently originated.
So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.
As they do so, they give up the underlying tendency to greed for the body and pleasant feeling.
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand:
‘A painful feeling has arisen in me.
That’s dependent, not independent.
Dependent on what?
Dependent on my own body.
But this body is impermanent, conditioned, dependently originated.
So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.
As they do so, they give up the underlying tendency to aversion towards the body and painful feeling.
While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand:
‘A neutral feeling has arisen in me.
That’s dependent, not independent.
Dependent on what?
Dependent on my own body.
But this body is impermanent, conditioned, dependently originated.
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.
As they do so, they give up the underlying tendency to ignorance towards the body and neutral feeling.
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.
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.
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.
If they feel a pleasant feeling, they feel it detached.
If they feel a painful feeling, they feel it detached.
If they feel a neutral feeling, they feel it detached.
Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’
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.’
Suppose an oil lamp depended on oil and a wick to burn.
As the oil and the wick are used up, it would be extinguished due to not being fed.
In the same way, feeling the end of the body draw close, a mendicant understands: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, a mendicant understands: ‘I feel the end of life draw close.’
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.’”
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Nisajja kho bhagavā bhikkhū āmantesi:
“Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.
Ayaṁ vo amhākaṁ anusāsanī.
Kathañca, bhikkhave, bhikkhu sato hoti?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
vedanāsu vedanānupassī viharati …pe…
citte cittānupassī viharati …pe…
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Evaṁ kho, bhikkhave, bhikkhu sato hoti.
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
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.
Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti.
Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya.
Ayaṁ vo amhākaṁ anusāsanī.
Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti:
‘uppannā kho myāyaṁ sukhā vedanā.
Sā ca kho paṭicca, no appaṭicca.
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.
So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
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.
Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā.
So evaṁ pajānāti:
‘uppannā kho myāyaṁ dukkhā vedanā.
Sā ca kho paṭicca, no appaṭicca.
Kiṁ paṭicca?
Imameva kāyaṁ paṭicca.
Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
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.
Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti:
‘uppannā kho myāyaṁ adukkhamasukhā vedanā.
Sā ca kho paṭicca, no appaṭicca.
Kiṁ paṭicca?
Imameva kāyaṁ paṭicca.
Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;
dukkhañce vedanaṁ vedayati …pe…
adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati;
dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati;
adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.
So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
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. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti.
‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
Sattamaṁ.