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, Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. and addressed the mendicants: Nisajja kho bhagavā bhikkhū āmantesi:

“Mendicants, a mendicant should await their time mindful and aware. “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. This is my instruction to you. Ayaṁ vo amhākaṁ anusāsanī.

And how is a mendicant mindful? Kathañca, bhikkhave, bhikkhu sato hoti? 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. Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings … vedanāsu vedanānupassī viharati … They meditate observing an aspect of the mind … citte cittānupassī viharati … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. That’s how a mendicant is mindful. Evaṁ kho, bhikkhave, bhikkhu sato hoti.

And how is a mendicant aware? Kathañca, bhikkhave, bhikkhu sampajāno 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. Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti …pe… bhāsite tuṇhībhāve sampajānakārī hoti. That’s how a mendicant is aware. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti.

A mendicant should await their time mindful and aware. Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. This is my instruction to you. Ayaṁ vo amhākaṁ anusāsanī.

While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṁ pajānāti: ‘A pleasant feeling has arisen in me. ‘uppannā kho myāyaṁ sukhā vedanā; That’s dependent, not independent. sā ca kho paṭicca, no appaṭicca. Dependent on what? Kiṁ paṭicca? Dependent on this very contact. Imameva phassaṁ paṭicca. But this contact is impermanent, conditioned, dependently originated. Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling. 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 … Tassa ce, bhikkhave, bhikkhuno evaṁ satassa …pe… viharato uppajjati dukkhā vedanā …pe… if neutral feelings arise, they understand: uppajjati adukkhamasukhā vedanā. So evaṁ pajānāti: ‘A neutral feeling has arisen in me. ‘uppannā kho myāyaṁ adukkhamasukhā vedanā; That’s dependent, not independent. sā ca kho paṭicca, no appaṭicca. Dependent on what? Kiṁ paṭicca? Dependent on this very contact. 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. Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, As the oil and the wick are used up, it would be extinguished due to not being fed. 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.’ evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. 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 pajānātī”ti.

Aṭṭhamaṁ.