SN 45-56 The Group of Connected Discourses on the Path – Mahāvaggasaṁyutta > SN 47 Linked Discourses on Mindfulness Meditation – Satipaṭṭhānasaṁyutta > SN 47.10 The Nuns’ Quarters

Linked Discourses 47.10 – Saṁyutta Nikāya 47.10

1. In Ambapālī’s Wood – 1. Ambapālivagga

SN 47.10 The Nuns’ Quarters – Bhikkhunupassayasutta

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 āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:

Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ:

“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.”

“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti.

“That’s how it is, sisters! That’s how it is, sisters!

“Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo.

Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to

Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:

realize a higher distinction than they had before.”

‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.

Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.

Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

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.

Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“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.

“That’s so true, Ānanda! That’s so true!

“Evametaṁ, ānanda, evametaṁ, ānanda.

Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to

Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:

realize a higher distinction than they had before.

‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.

What four?

Katamesu catūsu?

It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

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.

Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati.

That bhikkhu should direct their mind towards an inspiring foundation.

Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ.

As they do so, joy springs up.

Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.

Being joyful, rapture springs up.

Pamuditassa pīti jāyati.

When the mind is full of rapture, the body becomes tranquil.

Pītimanassa kāyo passambhati.

When the body is tranquil, one feels bliss.

Passaddhakāyo sukhaṁ vedayati.

And when blissful, the mind becomes immersed in samādhi.

Sukhino cittaṁ samādhiyati.

Then they reflect:

So iti paṭisañcikkhati:

‘I have accomplished the goal for which I directed my mind.

‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno.

Let me now pull back.’

Handa dāni paṭisaṁharāmī’ti.

They pull back, and neither place the mind nor keep it connected.

So paṭisaṁharati ceva na ca vitakketi na ca vicāreti.

They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

Furthermore, a bhikkhu meditates by observing an aspect of feelings …

Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe…

mind …

citte …pe…

principles—keen, aware, and mindful, rid of desire and aversion for the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered.

Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati.

That bhikkhu should direct their mind towards an inspiring foundation.

Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ.

As they do so, joy springs up.

Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.

Being joyful, rapture springs up.

Pamuditassa pīti jāyati.

When the mind is full of rapture, the body becomes tranquil.

Pītimanassa kāyo passambhati.

When the body is tranquil, one feels bliss.

Passaddhakāyo sukhaṁ vedayati.

And when blissful, the mind becomes immersed in samādhi.

Sukhino cittaṁ samādhiyati.

Then they reflect:

So iti paṭisañcikkhati:

‘I have accomplished the goal for which I directed my mind.

‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno.

Let me now pull back.’

Handa dāni paṭisaṁharāmī’ti.

They pull back, and neither place the mind nor keep it connected.

So paṭisaṁharati ceva na ca vitakketi na ca vicāreti.

They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

That’s how there is directed development.

Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti.

And how is there undirected development?

Kathañcānanda, appaṇidhāya bhāvanā hoti?

Not directing their mind externally, a bhikkhu understands: ‘My mind is not directed externally.’

Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.

And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’

Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.

And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’

Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Not directing their mind externally, a bhikkhu understands: ‘My mind is not directed externally.’

Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.

And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’

Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.

And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’

Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Not directing their mind externally, a bhikkhu understands: ‘My mind is not directed externally.’

Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.

And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’

Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.

And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’

Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Not directing their mind externally, a bhikkhu understands: ‘My mind is not directed externally.’

Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.

And they understand: ‘Over a period of time it’s unconstricted, freed, and undirected.’

Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.

And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’

Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

That’s how there is undirected development.

Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti.

So, Ānanda, I’ve taught you directed development and undirected development.

Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.

Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.

Here are these roots of trees, and here are these empty huts. Practice absorption, bhikkhū! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

That is what the Buddha said.

Idamavoca bhagavā.

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

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Dasamaṁ.

Ambapālivaggo paṭhamo.

Tassuddānaṁ

Ambapāli sato bhikkhu,

Sālā kusalarāsi ca;