With Verses · SN 36.1–36.10

SN 36.1 · Immersion

SN 36.1 · Samādhisutta

“Mendicants, there are these three feelings. What three?

“Tisso imā, bhikkhave, vedanā. Katamā tisso?

Pleasant, painful, and neutral feeling. These are the three feelings.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanāti.

Stilled, aware,a mindful disciple of the Buddhaunderstands feelings,the cause of feelings,

Samāhito sampajāno,sato buddhassa sāvako;Vedanā ca pajānāti,vedanānañca sambhavaṁ.

where they cease,and the path that leads to their ending.With the ending of feelings, a mendicantis hungerless, quenched.”

Yattha cetā nirujjhanti,maggañca khayagāminaṁ;Vedanānaṁ khayā bhikkhu,nicchāto parinibbuto”ti.

SN 36.2 · Pleasure

SN 36.2 · Sukhasutta

“Mendicants, there are these three feelings. What three?

“Tisso imā, bhikkhave, vedanā. Katamā tisso?

Pleasant, painful, and neutral feeling. These are the three feelings.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanāti.

Whether it’s pleasant or painful,as well as what’s neutral,whatever there is that is feltinternally and externally:

Sukhaṁ vā yadi vā dukkhaṁ,adukkhamasukhaṁ saha;Ajjhattañca bahiddhā ca,yaṁ kiñci atthi veditaṁ.

having known, ‘this is suffering,deceptive, breaking apart’,seeing feelings vanish with every contact,that’s how they become free of desire for them.”

Etaṁ dukkhanti ñatvāna,mosadhammaṁ palokinaṁ;Phussa phussa vayaṁ passaṁ,evaṁ tattha virajjatī”ti.

SN 36.3 · Giving Up

SN 36.3 · Pahānasutta

“Mendicants, there are these three feelings. What three?

“Tisso imā, bhikkhave, vedanā. Katamā tisso?

Pleasant, painful, and neutral feeling.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to aversion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.

Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo.

When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.

When you feel pleasurewithout understanding feeling,the underlying tendency to greed is there,if you don’t see the escape.

Sukhaṁ vedayamānassa,vedanaṁ appajānato;So rāgānusayo hoti,anissaraṇadassino.

When you feel painwithout understanding feeling,the underlying tendency to aversion is there,if you don’t see the escape.

Dukkhaṁ vedayamānassa,vedanaṁ appajānato;Paṭighānusayo hoti,anissaraṇadassino.

As for that peaceful, neutral feeling:he of vast wisdom has taughtthat if you relish it,you’re still not released from suffering.

Adukkhamasukhaṁ santaṁ,bhūripaññena desitaṁ;Tañcāpi abhinandati,neva dukkhā pamuccati.

But when a mendicant is keen,not neglecting situational awareness,that astute personunderstands all feelings.

Yato ca bhikkhu ātāpī,sampajaññaṁ na riñcati;Tato so vedanā sabbā,parijānāti paṇḍito.

Completely understanding feelings,they’re without defilements in this very life.That knowledge master is firm in principle;when their body breaks up, they can’t be reckoned.”

So vedanā pariññāya,diṭṭhe dhamme anāsavo;Kāyassa bhedā dhammaṭṭho,saṅkhyaṁ nopeti vedagū”ti.

SN 36.4 · The Abyss

SN 36.4 · Pātālasutta

“Mendicants, when an unlearned ordinary person says that there’s an abyss under the ocean, they’re speaking of something that doesn’t exist.

“Assutavā, bhikkhave, puthujjano yaṁ vācaṁ bhāsati: ‘atthi mahāsamudde pātālo’ti. Taṁ kho panetaṁ, bhikkhave, assutavā puthujjano asantaṁ avijjamānaṁ evaṁ vācaṁ bhāsati: ‘atthi mahāsamudde pātālo’ti.

‘Abyss’ is a term for painful physical feelings.

Sārīrikānaṁ kho etaṁ, bhikkhave, dukkhānaṁ vedanānaṁ adhivacanaṁ yadidaṁ ‘pātālo’ti.

When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They’re called an unlearned ordinary person who hasn’t stood up in the abyss and has found no footing.

Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’.

When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They’re called a learned noble disciple who has stood up in the abyss and found a footing.

Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti.

If you can’t abidethose painful physical feelingsthat arise and sap your vitality;if you tremble at their touch,

Yo etā nādhivāseti,uppannā vedanā dukhā;Sārīrikā pāṇaharā,yāhi phuṭṭho pavedhati.

weeping and wailing,a weakling lacking strength—you won’t stand up in the abyssand find a footing.

Akkandati parodati,dubbalo appathāmako;Na so pātāle paccuṭṭhāsi,atho gādhampi nājjhagā.

If you can endurethose painful physical feelingsthat arise and sap your vitality;if you don’t tremble at their touch—you stand up in the abyssand find a footing.”

Yo cetā adhivāseti,uppannā vedanā dukhā;Sārīrikā pāṇaharā,yāhi phuṭṭho na vedhati;Sa ve pātāle paccuṭṭhāsi,atho gādhampi ajjhagā”ti.

SN 36.5 · Should Be Seen

SN 36.5 · Daṭṭhabbasutta

“Mendicants, there are these three feelings. What three?

“Tisso imā, bhikkhave, vedanā. Katamā tisso?

Pleasant, painful, and neutral feeling.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent.

Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā.

When a mendicant has seen these three feelings in this way, they’re called a mendicant who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti.

A mendicant who sees pleasure as pain,and suffering as a dart,and that peaceful, neutral feelingas impermanent

Yo sukhaṁ dukkhato adda,dukkhamaddakkhi sallato;Adukkhamasukhaṁ santaṁ,addakkhi naṁ aniccato.

sees rightly;they completely understand feelings.Completely understanding feelings,they’re without defilements in this very life.That knowledge master is firm in principle;when their body breaks up, they can’t be reckoned.”

Sa ve sammaddaso bhikkhu,parijānāti vedanā;So vedanā pariññāya,diṭṭhe dhamme anāsavo;Kāyassa bhedā dhammaṭṭho,saṅkhyaṁ nopeti vedagū”ti.

SN 36.6 · An Arrow

SN 36.6 · Sallasutta

“Mendicants, an unlearned ordinary person feels pleasant, painful, and neutral feelings. A learned noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”

“Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?

“Our teachings are rooted in the Buddha. …”

Bhagavaṁmūlakā no, bhante, dhammā …pe…

“When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati— kāyikañca, cetasikañca.

It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows.

Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati.

In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati— kāyikañca, cetasikañca.

When they’re touched by painful feeling, they resist it. The underlying tendency for aversion toward painful feeling underlies that.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.

When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati. Taṁ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.

They don’t truly understand feelings’ origin, disappearance, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that.

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.

If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached.

So sukhañce vedanaṁ vedayati, saññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, saññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati.

They’re called an unlearned ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. They are attached to suffering, I say.

Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ.

It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow.

Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati.

In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ.

When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for aversion toward painful feeling underlying that.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.

When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. Taṁ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.

They truly understand feelings’ origin, disappearance, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that.

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.

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.

So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.

They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are detached from suffering, I say.

Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.

This is the difference between a learned noble disciple and an unlearned ordinary person.

Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.

A wise and learned person does not not feelthe feeling of pleasure and pain.This is the great difference of skillbetween the attentive one and the ordinary.

Na vedanaṁ vedayati sapañño,Sukhampi dukkhampi bahussutopi;Ayañca dhīrassa puthujjanena,Mahā viseso kusalassa hoti.

A learned person who has appraised the teachingdiscerns this world and the next.Desirable things don’t disturb their mind,nor are they repelled by the undesirable.

Saṅkhātadhammassa bahussutassa,Vipassato lokamimaṁ parañca;Iṭṭhassa dhammā na mathenti cittaṁ,Aniṭṭhato no paṭighātameti.

Both favoring and opposingare cleared and ended, and are no more.Knowing the stainless, sorrowless state,they who have gone beyond rebirth <j>understand rightly.”

Tassānurodhā athavā virodhā,Vidhūpitā atthagatā na santi;Padañca ñatvā virajaṁ asokaṁ,Sammā pajānāti bhavassa pāragū”ti.

SN 36.7 · The Infirmary (1st)

SN 36.7 · Paṭhamagelaññasutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

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:

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

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

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

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.

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 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.

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.

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.

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 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 toward the body and painful feeling.

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 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 toward the body and neutral feeling.

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.

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.

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 feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

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

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.’

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.

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.

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

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.’”

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.

SN 36.8 · The Infirmary (2nd)

SN 36.8 · Dutiyagelaññasutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

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:

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

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

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

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.

Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati … citte cittānupassī viharati … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti.

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 is aware.

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti …pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti.

A mendicant should await their time mindful and aware. This is my instruction to you.

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

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 this very contact. But this contact is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.

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 phassaṁ paṭicca. Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise … if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact.’

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa …pe… viharato uppajjati dukkhā vedanā …pe… uppajjati adukkhamasukhā vedanā. So evaṁ pajānāti: ‘uppannā kho myāyaṁ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva phassaṁ paṭicca.

(Tell in full as in the previous discourse.)

(Yathā purimasutte, tathā vitthāretabbo.)

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.’

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

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.

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

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, they understand: ‘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.’”

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.

SN 36.9 · Impermanent

SN 36.9 · Aniccasutta

“Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. What three?

“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso?

Pleasant, painful, and neutral feeling. These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.”

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.

SN 36.10 · Rooted in Contact

SN 36.10 · Phassamūlakasutta

“Mendicants, these three feelings are born, rooted, sourced, and dependent on contact. What three?

“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso?

Pleasant, painful, and neutral feeling.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati.

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṁyeva kaṭṭhānaṁ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati.

In the same way, these three feelings are born, rooted, sourced, and dependent on contact. The appropriate feeling arises dependent on the corresponding contact. When the corresponding contact ceases, the appropriate feeling ceases.”

Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṁ phassaṁ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti.