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Saṁyutta Nikāya 47.10 Linked Discourses 47.10
1. Ambapālivagga 1. In Ambapālī’s Mango Grove
Bhikkhunupassayasutta The Nuns’ Quarters
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then 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.
Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ: Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti. “Honorable 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.” The sense of pubbenāpara as “than they had before” (literally, “after than before”) is established at DN 26:9.6, where subjects do not prosper as they had before under a righteous king.
“Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. “That’s how it is, sisters! That’s how it is, sisters!
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti. realize a higher distinction than they had before.”
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.
Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“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 viharantiyo 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 viharati, tassetaṁ pāṭikaṅkhaṁ—uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.
“Evametaṁ, ānanda, evametaṁ, ānanda. “That’s so true, Ānanda! That’s so true!
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’. realize a higher distinction than they had before.
Katamesu catūsu? What four?
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. 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. The Buddha was speaking of “monks” (bhikkhu) and “nuns” (bhikkhunī) and now returns to the default masculine form bhikkhu, which is inclusive of both monks and nuns, and thus rendered with the literal and gender-neutral “mendicant”.
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of the body, based on the body there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered. Pariḷāha (“sweltering”) is used in the sense of a “fever” which, arising from mental or physical causes, causes distress in the body (AN 3.35:4.2). Elsewhere it’s used for exceptionally hot and humid weather (Bu Pc 57:7.1.14). It is not uncommon for a meditator to experience symptoms such as sweating when the meditation is not yet in balance.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. That mendicant should direct their mind toward an inspiring subject as a basis for meditation. An “inspiring” (pasādanīya) meditation subject (nimitta) is one that promotes joy in that meditator. This is very personal, but for different meditators it might be love, or the breath, or the recollection of the qualities of the Buddha.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. As they do so, joy springs up.
Pamuditassa pīti jāyati. Being joyful, rapture springs up.
Pītimanassa kāyo passambhati. When the mind is full of rapture, the body becomes tranquil.
Passaddhakāyo sukhaṁ vedayati. When the body is tranquil, one feels bliss.
Sukhino cittaṁ samādhiyati. And when blissful, the mind becomes immersed in samādhi.
So iti paṭisañcikkhati: Then they reflect: “Reflecting” (paṭisañcikkhati) is in reference to the reviewing (commentary: paccavekkhati) that a good meditator always does at the end of the practice.
‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. ‘I have accomplished the goal for which I directed my mind. The mind has been “directed” to a certain meditation subject for the purpose of attaining samādhi. This is in reference to vitakka and vicāra, which have a decisive function in attaining and maintaining the first absorption.
Handa dāni paṭisaṁharāmī’ti. Let me now relax.’ To paṭisaṁharati is to “desist” from a bad deed (MN 61:10.6), to “unwrap” smothering coils (Ud 2.1:3.2), to “pull back” the hand (MN 48:11.7), or to “relax” the bow (DN 3:1.23.9). Here the meditator, confident in their attainment so far, knows that further progress depends not on intensifying effort, but on easing back.
So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. They relax, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ This phrase indicates second and higher absorptions, as freedom from vitakka and vicāra, and inner contentment are characteristics of the second absorption, while mindful bliss is characteristic of the third.
Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe… Furthermore, a mendicant meditates by observing an aspect of feelings …
citte …pe… mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of principles, based on principles there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. That mendicant should direct their mind toward an inspiring subject as a basis for meditation.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. As they do so, joy springs up.
Pamuditassa pīti jāyati. Being joyful, rapture springs up.
Pītimanassa kāyo passambhati. When the mind is full of rapture, the body becomes tranquil.
Passaddhakāyo sukhaṁ vedayati. When the body is tranquil, one feels bliss.
Sukhino cittaṁ samādhiyati. And when blissful, the mind becomes immersed in samādhi.
So iti paṭisañcikkhati: Then they reflect:
‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. ‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṁharāmī’ti. Let me now relax.’
So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. They relax, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti. That’s how there is directed development.
Kathañcānanda, appaṇidhāya bhāvanā hoti? And how is there undirected development?
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ The specification of not directing the mind “externally” only is curious, since mindfulness meditation is normally practiced both internally and externally. The commentary explains that the meditator does not abandon their original meditation object to focus on some other external object, in contrast with the “directed” method. The idea seems to be that a more advanced meditator, since they no longer experience symptoms such as sweltering body, need not employ different strategies to overcome obstacles, but can simply proceed with the meditation and allow the outcomes to flow naturally.
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’
Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti. That’s how there is undirected development.
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. So, Ānanda, I’ve taught you directed development and undirected development.
Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Idamavoca bhagavā. That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda approved what the Buddha said.
Dasamaṁ.
Ambapālivaggo paṭhamo.
Tassuddānaṁ
Ambapāli sato bhikkhu,
Sālā kusalarāsi ca;
Sakuṇagghi makkaṭo sūdo,
Gilāno bhikkhunupassayoti.