पठमगेलञ्ञसुत्त

Paṭhamagelaññasutta

The Infirmary (1st)

एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।

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.

अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन गिलानसाला तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा भिक्खू आमन्तेसि:

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

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 bhikkhus:

“सतो, भिक्खवे, भिक्खु सम्पजानो कालं आगमेय्य। अयं वो अम्हाकं अनुसासनी।

“Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. Ayaṁ vo amhākaṁ anusāsanī.

“Bhikkhus, a bhikkhu should await their time mindful and aware. This is my instruction to you.

कथञ्च, भिक्खवे, भिक्खु सतो होति? इध, भिक्खवे, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; वेदनासु वेदनानुपस्सी विहरति …पे… चित्ते चित्तानुपस्सी विहरति …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। एवं खो, भिक्खवे, भिक्खु सतो होति।

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.

And how is a bhikkhu mindful? It’s when a bhikkhu 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 bhikkhu is mindful.

कथञ्च, भिक्खवे, भिक्खु सम्पजानो होति? इध, भिक्खवे, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति। एवं खो, भिक्खवे, भिक्खु सम्पजानकारी होति। सतो, भिक्खवे, भिक्खु सम्पजानो कालं आगमेय्य। अयं वो अम्हाकं अनुसासनी।

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.

And how is a bhikkhu aware? It’s when a bhikkhu 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 bhikkhu acts with situational awareness. A bhikkhu should await their time mindful and aware. This is my instruction to you.

तस्स चे, भिक्खवे, भिक्खुनो एवं सतस्स सम्पजानस्स अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति सुखा वेदना, सो एवं पजानाति: ‘उप्पन्ना खो म्यायं सुखा वेदना। सा च खो पटिच्च, नो अप्पटिच्च। किं पटिच्च? इममेव कायं पटिच्च। अयं खो पन कायो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। अनिच्चं खो पन सङ्खतं पटिच्चसमुप्पन्नं कायं पटिच्च उप्पन्ना सुखा वेदना कुतो निच्चा भविस्सतीऽति। सो काये च सुखाय च वेदनाय अनिच्चानुपस्सी विहरति, वयानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। तस्स काये च सुखाय च वेदनाय अनिच्चानुपस्सिनो विहरतो, वयानुपस्सिनो विहरतो, विरागानुपस्सिनो विहरतो, निरोधानुपस्सिनो विहरतो, पटिनिस्सग्गानुपस्सिनो विहरतो, यो काये च सुखाय च वेदनाय रागानुसयो, सो पहीयति।

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.

While a bhikkhu 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 for greed for the body and pleasant feeling.

तस्स चे, भिक्खवे, भिक्खुनो एवं सतस्स सम्पजानस्स अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति दुक्खा वेदना। सो एवं पजानाति: ‘उप्पन्ना खो म्यायं दुक्खा वेदना। सा च खो पटिच्च, नो अप्पटिच्च। किं पटिच्च? इममेव कायं पटिच्च। अयं खो पन कायो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। अनिच्चं खो पन सङ्खतं पटिच्चसमुप्पन्नं कायं पटिच्च उप्पन्ना दुक्खा वेदना कुतो निच्चा भविस्सतीऽति। सो काये च दुक्खाय च वेदनाय अनिच्चानुपस्सी विहरति, वयानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। तस्स काये च दुक्खाय च वेदनाय अनिच्चानुपस्सिनो विहरतो …पे… पटिनिस्सग्गानुपस्सिनो विहरतो, यो काये च दुक्खाय च वेदनाय पटिघानुसयो, सो पहीयति।

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.

While a bhikkhu 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 for repulsion towards the body and painful feeling.

तस्स चे, भिक्खवे, भिक्खुनो एवं सतस्स सम्पजानस्स अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति अदुक्खमसुखा वेदना, सो एवं पजानाति: ‘उप्पन्ना खो म्यायं अदुक्खमसुखा वेदना। सा च खो पटिच्च, नो अप्पटिच्च। किं पटिच्च? इममेव कायं पटिच्च। अयं खो पन कायो अनिच्चो सङ्खतो पटिच्चसमुप्पन्नो। अनिच्चं खो पन सङ्खतं पटिच्चसमुप्पन्नं कायं पटिच्च उप्पन्ना अदुक्खमसुखा वेदना कुतो निच्चा भविस्सतीऽति। सो काये च अदुक्खमसुखाय च वेदनाय अनिच्चानुपस्सी विहरति, वयानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। तस्स काये च अदुक्खमसुखाय च वेदनाय अनिच्चानुपस्सिनो विहरतो …पे… पटिनिस्सग्गानुपस्सिनो विहरतो, यो काये च अदुक्खमसुखाय च वेदनाय अविज्जानुसयो, सो पहीयति।

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.

While a bhikkhu 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 for ignorance towards the body and neutral feeling.

सो सुखञ्चे वेदनं वेदयति, सा अनिच्चाति पजानाति, अनज्झोसिताति पजानाति, अनभिनन्दिताति पजानाति; दुक्खञ्चे वेदनं वेदयति …पे… अदुक्खमसुखञ्चे वेदनं वेदयति, सा अनिच्चाति पजानाति, अनज्झोसिताति पजानाति, अनभिनन्दिताति पजानाति।

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.

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.

सो सुखञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति; दुक्खञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति; अदुक्खमसुखञ्चे वेदनं वेदयति, विसञ्ञुत्तो नं वेदयति।

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

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.

सो कायपरियन्तिकं वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति, जीवितपरियन्तिकं वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति। ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाति।

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’ti¹ 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.’ 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.’

सेय्यथापि, भिक्खवे, तेलञ्च पटिच्च वट्टिञ्च पटिच्च तेलप्पदीपो झायेय्य, तस्सेव तेलस्स च वट्टिया च परियादाना अनाहारो निब्बायेय्य;

Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;

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 lack of fuel.

एवमेव खो, भिक्खवे, भिक्खु कायपरियन्तिकं वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति। जीवितपरियन्तिकं वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति। ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाती”ति।

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.

In the same way, feeling the end of the body approaching, a bhikkhu understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, a bhikkhu understands: ‘I feel the end of life approaching.’ 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.’”

सत्तमं।

Sattamaṁ.

Next: दुतियगेलञ्ञसुत्त • Dutiyagelaññasutta • The Infirmary (2nd)

The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. sītībhavissantī’ti → sītibhavissantīti (sya1ed, sya2ed, pts1ed, mr)

पठमगेलञ्ञसुत्त

Paṭhamagelaññasutta

The Infirmary (1st)

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