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Namo tassa bhagavato arahato sammāsambuddhassa

3.8.14 Dutiyagelaññasuttaṃ - Allow the Time to Ripen (Kālaṃ āgameyya!)

Dutiyagelaññasuttaṃ	Allow the Time to Ripen (Kālaṃ āgameyya!)
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:	At one time the Bhagavā was staying in the large forest at Vesāli at the Kūṭāgārasālā. There, in the late afternoon, the Bhagavā arose from his seclusion and approached the sick ward. Having approached there he sat down on a prepared seat. Having seated he addressed the Bhikkhus thus:
“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti?	“A Bhikkhu, Bhikkhus, should remain with awareness and constant thorough understanding of impermanence and allow the time to ripen. This is my teaching to you! And how, Bhikkhus, does a Bhikkhu remain aware?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā, v ineyya loke abhijjhādomanassaṃ dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.	Here, Bhikkhus, a Bhikkhu dwells ardent with awareness and constant thorough understanding of impermanence, observing body in body, having removed craving and aversion towards the world of mind and matter; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world of mind and matter; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world of mind and matter; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world of mind and matter. This, Bhikkhus, is how a Bhikkhu remains with awareness.
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. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti.	And how, Bhikkhus, is a Bhikkhu constantly and thoroughly understanding impermanence? Here, Bhikkhus, a Bhikkhu, while going forward or backward, he does so with constant thorough understanding of impermanence, whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence. This is, Bhikkhus, how a Bhikkhu is constantly and thoroughly understanding impermanence.
Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.	Bhikkhus, a Bhikkhu should remain with awareness and constant thorough understanding of impermanence and allow the time to ripen. This is my teaching to you!
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti: ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca.	If, Bhikkhus, a Bhikkhu is thus aware and with constant thorough understanding of impermanence, ardent, earnest and determined, and a pleasant sensation arises in him, he understands: ‘Now a pleasant sensation has arisen in me. It is conditioned, not unconditioned.
Kiṃ paṭicca? Imameva phassaṃ paṭicca.	How is it conditioned? It is dependent on contact.
Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti!	But truly this contact is impermanent, compounded, dependently arisen. But if this pleasant sensation that has arisen is dependent on contact which is impermanent, compounded and dependently arisen; how could such a pleasant sensation be permanent?’
So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	In regard to both contact and pleasant sensation he dwells observing impermanence, dwells observing the passing away, dwells contemplating dispassion, he dwells contemplating elimination and dwells contemplating rejection.
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.	And in him who dwells thus, observing impermanence in regard to both contact and pleasant sensation, observing the passing away, contemplating dispassion, dwells contemplating elimination and dwells contemplating rejection the underlying tendency to craving in regard to body and pleasant sensation vanishes.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti: ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca.	If, Bhikkhus, a Bhikkhu is thus aware and with constant thorough understanding of impermanence, ardent, earnest and determined, and an unpleasant sensation arises in him, he understands: ‘Now an unpleasant sensation has arisen in me. It is conditioned, not unconditioned.
Kiṃ paṭicca? Imameva phassaṃ paṭicca.	How is it conditioned? It is dependent on contact.
Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti!	But truly this contact is impermanent, compounded, dependently arisen. But if this unpleasant sensation that has arisen is dependent on contact which is impermanent, compounded and dependently arisen; how could such an unpleasant sensation be permanent?’
So phasse ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	In regard to both, contact and unpleasant sensation he dwells observing impermanence, dwells observing the passing away, dwells contemplating dispassion, he dwells contemplating elimination and dwells contemplating rejection.
Tassa phasse ca dukkhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.	And in him who dwells thus, observing impermanence in regard to both contact and unpleasant sensation, observing the passing away, dwells contemplating dispassion, dwells contemplating elimination and dwells contemplating rejection the underlying tendency to aversion in regard to contact and unpleasant sensation vanishes.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti: ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca.	If, Bhikkhus, a Bhikkhu is thus aware and with constant thorough understanding of impermanence, ardent, earnest and determined, and a neutral, neither pleasant nor unpleasant sensation arises in him, he understands: ‘Now a neutral, neither pleasant nor unpleasant sensation has arisen in me. It is conditioned, not unconditioned.
Kiṃ paṭicca? Imameva phassaṃ paṭicca.	How is it conditioned? It is dependent on contact.
Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti!	But truly this contact is impermanent, compounded, dependently arisen. But if this neutral, neither pleasant nor unpleasant sensation that has arisen is dependent on contact which is impermanent, compounded and dependently arisen; how could such a neutral, neither pleasant nor unpleasant sensation be permanent?’
So phasse ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	In regard to both contact and neutral, neither pleasant nor unpleasant sensation he dwells observing impermanence, dwells observing the passing away, dwells contemplating dispassion, he dwells contemplating elimination and dwells contemplating rejection.
Tassa phasse ca adukkhamasukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo phasse ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.	And in him who dwells thus, observing impermanence in regard to contact and neutral, neither pleasant nor unpleasant sensation, observing the passing away, dwells contemplating dispassion, dwells contemplating elimination and dwells contemplating rejection, the underlying tendency to ignorance in regard to contact and neutral, neither pleasant nor unpleasant sensation vanishes.
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;	If he experiences a pleasant sensation, he understands properly: “It is impermanent!”; he understands properly: “It should not be clung to!” and he understands properly: “It should not be relished!”
dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;	If he experiences an unpleasant sensation, he understands properly: “It is impermanent!”; he understands properly: “It should not be clung to!” and he understands properly: “It should not be relished!”
adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If he experiences a neutral, neither pleasant nor unpleasant sensation, he understands properly: “It is impermanent!” he understands properly: “It should not be clung to!” and he understands properly: “It should not be relished!”
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.	If he experiences a pleasant sensation, he feels it as one unfettered by it. If he experiences an unpleasant sensation, he feels it as one unfettered by it. If he experiences a neutral, neither pleasant nor unpleasant sensation, he feels it as one unfettered by it. When experiencing a sensation that is endangering the body, he understands properly: “I am experiencing a sensation that is endangering the body.” When experiencing a sensation that is jeopardizing life, he understands properly: “I am experiencing a sensation that is jeopardizing life!” And he understands properly: “At the dissolution of the body based on the termination of life, all these sensations if unrelished will become finally tranquil, even right here.”
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.	Bhikkhus, just like a lamp that burns by means of oil and wick and that oil and wick come to an end, the flame will be extinguished through lack of nourishment, in the same very way, Bhikkhus, a Bhikkhus understands properly: When experiencing a sensation that is endangering the body, he understands properly: “I am experiencing a sensation that is endangering the body.” When experiencing a sensation that is jeopardizing life, he understands properly: “I am experiencing a sensation that is jeopardizing life!” And he understands properly: “At the dissolution of the body based on the termination of life, all these sensations if unrelished will become finally tranquil, even right here.”