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Saṁyutta Nikāya — The Linked Discourses

Vol 1:
Verses
SN1-11
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Causation
SN12-21
Vol 3:
Aggregates
SN22-34
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Sense Bases
SN35-44
Vol 5:
Great Book
SN45-56

47. Satipaṭṭhānasaṁyutta: On Mindfulness Meditation

I. In Ambapālī’s Wood — SN47.10: The Nuns’ Quarters

1Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out. Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:


2“Sir, Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”

“That’s how it is, sisters! That’s how it is, sisters! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.”


3-4Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left. Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.


5“That’s so true, Ānanda! That’s so true! Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to realize a higher distinction than they had before.

6What four? It’s when a mendicant meditates by observing an aspect of the body — keen, aware, and mindful, rid of desire and aversion for the world. As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind towards an inspiring foundation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now pull back.’ They pull back, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

7Furthermore, a mendicant meditates by observing an aspect of feelings … mind … principles — keen, aware, and mindful, rid of desire and aversion for the world. As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered. That mendicant should direct their mind towards an inspiring foundation. As they do so, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. Then they reflect: ‘I have accomplished the goal for which I directed my mind. Let me now pull back.’ They pull back, and neither place the mind nor keep it connected. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

That’s how there is directed development.

8And how is there undirected development? Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the body — keen, aware, mindful; I am happy.’

Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of feelings — keen, aware, mindful; I am happy.’

Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of the mind — keen, aware, mindful; I am happy.’

Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’ And they also understand: ‘I meditate observing an aspect of principles — keen, aware, mindful; I am happy.’

That’s how there is undirected development.


9So, Ānanda, I’ve taught you directed development and undirected development. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”


10That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.

1Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ Ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ Ānandaṁ etadavocuṁ: 


2"Idha, bhante Ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā vihārantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī"ti.

"Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto vihārati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’"ti.


3Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: 

4"Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, tā bhikkhuniyo maṁ etadavocuṁ: ‘idha, bhante Ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā vihārantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī’ti. Evaṁ vuttāhaṁ, bhante, tā bhikkhuniyo etadavocaṁ: ‘evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto vihārati, tassetaṁ pāṭikaṅkhaṁ – uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’"ti.


5"Evametaṁ, Ānanda, evametaṁ, Ānanda. Yo hi koci, Ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto vihārati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.

6Katamesu catūsu? IdhĀnanda, bhikkhu kāye kāyānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino vihārato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. TenĀnanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

7Puna caparaṁ, Ānanda, bhikkhu vedanāsu … pe … citte … pe … dhammesu dhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino vihārato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. TenĀnanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

Evaṁ kho, Ānanda, paṇidhāya bhāvanā hoti.

8KathañcĀnanda, appaṇidhāya bhāvanā hoti? Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Evaṁ kho, Ānanda, appaṇidhāya bhāvanā hoti.


9Iti kho, Ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṁ, Ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampāṁ upādāya, kataṁ vo taṁ mayā. Etāni, Ānanda, rukkhamūlāni, etāni suññāgārāni. JhāyathĀnanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī"ti.


10Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Dasamaṁ.
Ambapālivaggo paṭhamo.

11Ambapāli sato bhikkhu,
Sālā kusalarāsi ca;
Sakuṇagghi makkaṭo sūdo,
Gilāno bhikkhunupassayoti.