Saṃyutta Nikāya
5. Mahā-Vagga
47. Sati-Paṭṭhāna Saṃyutta
3. Sīla-ṭ-Ṭhiti Vagga
The Book of the Kindred Sayings
5. The Great Chapter
47. Kindred Sayings on the Stations of Mindfulness
3. Habit and Permanence
Sutta 29
Sirivaḍḍha Suttaṃ
Sirivaḍḍha[1]
Translated by F. L. Woodward
Copyright The Pali Text Society
Commercial Rights Reserved
For details see Terms of Use.
On a certain occasion the venerable Ānanda was staying near Rājagaha,
in Bamboo Grove, at the Squirrels' Feeding Ground.
Now at that time the housefather Sirivaḍḍha was sick,
afflicted,
suffering from a sore disease.
Then the housefather Sirivaḍḍha called to a certain man, saying:
"Come bither, good man!
Do you go to the venerable Ānanda,
and on coming to him,
in my name bowing down at his feet,
say this to the venerable Ānanda:
'Master, the housefather Sirivaḍḍha is sick,
afflicted,
suffering from a sore disease.
He bows down at the feet of the venerable Ānanda,
and says:
"Well for me, master,
if the venerable Ānanda would come
to the dwelling of the housefather Sirivaḍḍha,
out of compassion for him."'"
"Very well, sir," said that man,
in reply to the housefather Sirivaḍḍha,
and went to where the venerable Ānanda was staying.
On coming there,
he saluted the venerable Ānanda
and sat down at one side.
As be thus sat
that man said this to the venerable Ānanda:
"Master, the housefather Sirivaḍḍha is sick,
afflicted,
suffering from a sore disease.
He bows down at the feet of the venerable Ānanda
and begs that he will visit his dwelling,
out of compassion for him."
And the venerable Ānanda assented by silence.
Then the venerable Ānanda,
robing himself
and taking bowl and outer robe,
set off for the dwelling of the housefather Sirivaddha,
and on coming there
sat down on a seat made ready.
Having sat down,
he said this to the housefather Sirivaddha:
"Well, housefather!
I hope you are bearing up.
I hope you [156] are enduring.
Do your pains abate
and not increase?
Are there signs of their abating
and not increasing?"[2]
"No, sir, I am not bearing up.
I am not enduring.
Strong pains come upon me.
They do not abate.
There is no sign of their abating,
but of their increasing."
Then, housefather,
thus must you train yourself:
'I will abide in body contemplating body
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I will abide in feelings contemplating feelings
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I will abide in mind contemplating mind
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I will abide in mind-states contemplating mind-states
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.'
That, housefather, is how you must train yourself."
"Sir, as to those four stations of mindfulness
taught by the Exalted One,
they do exist in me, -
those conditions.
I do live conformably with those conditions.[3]
I do abide, lord, in body contemplating body
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I do abide, lord, in feelings contemplating feelings
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I do abide, lord, in mind contemplating mind
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
I do abide, lord, in mind-states contemplating mind-states
(as transient),
ardent,
composed
and mindful,
having restrained the dejection in the world
arising from coveting.
Moreover, as to those five fetters of the lower sort[4]
shown by the Exalted One,
I do not see a single one of them in myself
that is not abandoned."
"Good for you, housefather!
Well gotten by you, housefather!
You have declared the fruits of not returning, housefather!"
[1] At M. ii, 112, a man of this name (Prospero?) was minister to the rajah Pasenadi. I do not find other mention of him.
[2] Cf. K.S. iii, 101 (Vakkali); iv, 23, etc., for these formulae.
[3] Tesu dhammesu sandissāmi.
[4] Oram-bhāgiyāni (the error of belief in a permanent individuality, doubt in the Master and Norm, wrong judgment as to rule and ritual, sensuality and resentment).
