The Connected Discourses 47.10
At the Bhikkhunīs’ Quarters
Then Venerable Ānanda, having dressed in the morning and taking his bowl and robe, approached a certain bhikkhunīs’ quarters; having approached, he sat down on the appointed seat.
Then several bhikkhunīs approached Venerable Ānanda; having approached and bowed to Venerable Ānanda, they sat down to one side. Sitting to one side, those bhikkhunīs said this to Venerable Ānanda:
“Here, bhante Ānanda, several bhikkhunīs dwell with citta well established [suppatiṭṭhitacittā] in the four satipaṭṭhānas, recognizing one excellent distinction after another.”
“So it is, sisters, so it is, sisters.
For any bhikkhu or bhikkhunī, sisters, who dwells with citta well established [suppatiṭṭhitacitto] in the four satipaṭṭhānas, this may be expected of them:
‘They will recognize one excellent distinction after another.’”
Then Venerable Ānanda, having instructed, encouraged, inspired, and gladdened those bhikkhunīs with a talk on dhamma, rose from his seat and departed.
Then Venerable Ānanda, having walked for alms in Sāvatthī, after the meal, on returning from the alms round, approached the Bhagavā; having approached and bowed to the Bhagavā, he sat down to one side. Sitting to one side, Venerable Ānanda said this to the Bhagavā:
“Here, bhante, having dressed in the morning and taking my bowl and robe, I approached a certain bhikkhunīs’ quarters; having approached, I sat down on the appointed seat.
Then, bhante, several bhikkhunīs approached me; having approached and bowed to me, they sat down to one side. Sitting to one side, bhante, those bhikkhunīs said this to me:
‘Here, bhante Ānanda, several bhikkhunīs dwell with citta well established [suppatiṭṭhitacittā] in the four satipaṭṭhānas, recognizing one excellent distinction after another.’
When this was said, bhante, I said this to those bhikkhunīs:
‘So it is, sisters, so it is, sisters.
For any bhikkhu or bhikkhunī, sisters, who dwells with citta well established [suppatiṭṭhitacitto] in the four satipaṭṭhānas, this may be expected of them — they will recognize one excellent distinction after another.’”
“So it is, Ānanda, so it is, Ānanda.
For any bhikkhu or bhikkhunī, Ānanda, who dwells with citta well established [suppatiṭṭhitacitto] in the four satipaṭṭhānas, this may be expected of them:
‘They will recognize one excellent distinction after another.’
In which four?
Here, Ānanda, a bhikkhu dwells contemplating body in body, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and displeasure concerning the world.
As he dwells contemplating body in body, either bodily distress arises in him with body as its object, or sluggishness of citta, or his citta is distracted outward.
Then, Ānanda, that bhikkhu should direct his citta toward some inspiring nimitta.
As he directs his citta toward some inspiring nimitta, gladness is born.
For one who is gladdened, pīti is born.
For one with pīti in mind, the body grows tranquil.
With body tranquil, he experiences sukha.
For one who is sukha, the citta becomes endowed with samādhi [samādhiyati].
He reflects thus:
‘The purpose for which I directed the citta has now been accomplished for me.
Come, now I shall withdraw it.’
He withdraws it, and he does not think and does not examine.
He understands: ‘I am without thought, without examination; inwardly with sati [satimā], I am sukha.’
Again, Ānanda, a bhikkhu dwells contemplating vedanā in vedanā …
citta in citta …
dhammas in dhammas, ardent, clearly comprehending [sampajāno], with sati [satimā], having removed covetousness and displeasure concerning the world.
As he dwells contemplating dhammas in dhammas, either bodily distress arises in him with dhammas as its object, or sluggishness of citta, or his citta is distracted outward.
Then, Ānanda, that bhikkhu should direct his citta toward some inspiring nimitta.
As he directs his citta toward some inspiring nimitta, gladness is born.
For one who is gladdened, pīti is born.
For one with pīti in mind, the body grows tranquil.
With body tranquil, he experiences sukha.
For one who is sukha, the citta becomes endowed with samādhi [samādhiyati].
He reflects thus:
‘The purpose for which I directed the citta has now been accomplished for me.
Come, now I shall withdraw it.’
He withdraws it, and he does not think and does not examine.
He understands: ‘I am without thought, without examination; inwardly with sati [satimā], I am sukha.’
This, Ānanda, is how there is development [bhāvanā] by directing.
And how, Ānanda, is there development [bhāvanā] without directing?
Without directing his citta outward, Ānanda, a bhikkhu understands: ‘My citta is not directed outward.’
Then he understands: ‘In front and behind, it is unconstricted, liberated, and undirected.’
And he understands: ‘I dwell contemplating body in body, ardent, clearly comprehending [sampajāno], with sati [satimā], and I am sukha.’
Without directing his citta outward, Ānanda, a bhikkhu understands: ‘My citta is not directed outward.’
Then he understands: ‘In front and behind, it is unconstricted, liberated, and undirected.’
And he understands: ‘I dwell contemplating vedanā in vedanā, ardent, clearly comprehending [sampajāno], with sati [satimā], and I am sukha.’
Without directing his citta outward, Ānanda, a bhikkhu understands: ‘My citta is not directed outward.’
Then he understands: ‘In front and behind, it is unconstricted, liberated, and undirected.’
And he understands: ‘I dwell contemplating citta in citta, ardent, clearly comprehending [sampajāno], with sati [satimā], and I am sukha.’
Without directing his citta outward, Ānanda, a bhikkhu understands: ‘My citta is not directed outward.’
Then he understands: ‘In front and behind, it is unconstricted, liberated, and undirected.’
And he understands: ‘I dwell contemplating dhammas in dhammas, ardent, clearly comprehending [sampajāno], with sati [satimā], and I am sukha.’
This, Ānanda, is how there is development [bhāvanā] without directing.
Thus, Ānanda, I have taught development [bhāvanā] by directing; I have taught development without directing.
What should be done by a teacher who seeks the welfare of his disciples, out of compassion and moved by compassion, that I have done for you.
Here, Ānanda, are these roots of trees; here are these empty huts. Meditate [jhāyatha], Ānanda; do not be negligent. Do not later become remorseful. This is our instruction to you.”
This is what the Bhagavā said.
Satisfied, Venerable Ānanda rejoiced in the Bhagavā’s statement.
The tenth.
The Ambapālī Chapter is the first.
Its summary:
Ambapālī, with sati, the bhikkhu,
Sālā, and the heap of the skillful;
The hawk, the monkey, the cook,
The sick one, and the bhikkhunīs’ quarters.