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Saį¹yutta NikÄya 47.1 Linked Discourses 47.1
1. AmbapÄlivagga 1. In AmbapÄlÄ«ās Mango Grove
AmbapÄlisutta In AmbapÄlÄ«ās Mango Grove
Evaį¹ me sutaį¹āSo I have heard. The Satipaį¹į¹hÄna Saį¹yutta lacks a detailed set of meditation practices such as those found in the great meditation compilations the Satipaį¹į¹hÄnasutta (MN 10,DN 22) and the KÄyagatÄsatisutta (MN 119). It offers instead a range of contexts and illustrations broadening our understanding of mindfulness.
ekaį¹ samayaį¹ bhagavÄ vesÄliyaį¹ viharati ambapÄlivane. At one time the Buddha was staying near VesÄlÄ« in AmbapÄlÄ«ās Mango Grove. AmbapÄlÄ« was a courtesan who offered this land to the Saį¹
gha. She later went forth as a bhikkhunÄ«; her verses are at Thig 13.1. This seems to be presented as an excerpt from the MahÄparinibbÄnasutta narrative when the Buddha was staying at her place, but, unlike the next Sutta, it is not, in fact, found there.
Tatra kho bhagavÄ bhikkhÅ« Ämantesi: There the Buddha addressed the mendicants,
ābhikkhavoāti. āMendicants!ā
āBhadanteāti te bhikkhÅ« bhagavato paccassosuį¹. āVenerable sir,ā they replied.
BhagavÄ etadavoca: The Buddha said this:
āEkÄyanvÄyaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ sokaparidevÄnaį¹ samatikkamÄya dukkhadomanassÄnaį¹ atthaį¹
gamÄya ƱÄyassa adhigamÄya nibbÄnassa sacchikiriyÄya, yadidaį¹ācattÄro satipaį¹į¹hÄnÄ. āMendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. See SN 47.18 for notes on ekÄyana. | A ƱÄya is a āsystemā, method, or way of practice that proceeds in line with cause and effect. It refers to the pattern of the Buddhaās teaching, especially dependent origination (SN 12.41:12.1, AN 10.92:6.1; see too AN 4.35:3.5).
Katame cattÄro? What four?
Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹; Itās when a mendicant meditates by observing an aspect of the bodyākeen, aware, and mindful, rid of covetousness and displeasure for the world. The idiom kÄye kÄyÄnupassÄ«, literally āone who observes a body in the bodyā refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc. | āKeenā (or āardentā, ÄtÄpÄ«) implies effort, while āawareā (sampajÄno) is the wisdom of understanding situation and context. | āCovetousness and displeasureā (abhijjhÄdomanassaį¹) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation.
vedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹; They meditate observing an aspect of feelingsākeen, aware, and mindful, rid of covetousness and displeasure for the world. āFeelingsā (vedanÄ) are the basic tones of pleasant, painful, or neutral, not the complexes we call āemotionsā.
citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹; They meditate observing an aspect of the mindākeen, aware, and mindful, rid of covetousness and displeasure for the world. āMindā (citta) is simple awareness. In meditation contexts, āmindā is often similar in meaning to samÄdhi.
dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. They meditate observing an aspect of principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world. āPrinciplesā (dhammÄ) are the natural āsystemsā of cause and effect that underlie the āteachingsā. The renderings āmind objectsā or āmental qualitiesā are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. āPhenomenaā is a possible translation, but the emphasis is not on the āappearanceā of things, but on the āprinciplesā governing their conditional relations.
EkÄyanvÄyaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ sokaparidevÄnaį¹ samatikkamÄya dukkhadomanassÄnaį¹ atthaį¹
gamÄya ƱÄyassa adhigamÄya nibbÄnassa sacchikiriyÄya, yadidaį¹ācattÄro satipaį¹į¹hÄnÄāti. The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.ā
Idamavoca bhagavÄ. That is what the Buddha said.
AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinandunti. Satisfied, the mendicants approved what the Buddha said.
Paį¹hamaį¹.