Ambapali Vagga, Satipatthana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

1. Ambapali Sutta: Discourse given in Ambapali Park

       367. Thus have I heard:

       At one time the Bhagava was residing at the Ambapali park in Vesali. There the Bhagava addressed the bhikkhus, Saying 'Oh bhikkhus' and the bhikkhus replied to him, 'Venerable Sir'. Then the Bhagava spoke thus;

       " Bhikkhus, this is the one and only way for the purification (of the minds) of beings for overcoming sorrow and lamentations, for the complete destruction of (physical) pain and (mental) distress for the attainment of the (ariya) magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana."

       " What are the Four (Satipatthana)? Bhikkhus, the bhikkhu in this Teaching keeps his mind steadfastly on the body (kaya), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and repulsive nature), thus keeping away covetousness and distress (which will appear if he is not mindful in the five khandhas.)"

       "The bhikkhu keeps his mind steadfastly on Sensation (vedana) with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress which will appear if he is not mindful in the five khandhas. "

       "The bhikkhu concentrates steadfastly on the mind (citta) with diligence, comprehension and mindfulness, (and perceive the impermanent, insecure, and soulless nature), thus keeping away covetousness and distress in the five khandhas."

       "The bhikkhu keeps his mind steadfastly on the dhamma*, with diligence, comprehension and mindfulness, (and perceives the impermanent, insecure and soulless nature), thus keeping away covetousness and distress in the five khandhas."

       "Bhikkhus, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the noble (ariya) magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana."

       Thus said the Bhagava and the bhikkhus were delighted and they rejoiced at the words of the Bhagava.

End of the Ambapali Sutta,

the first in this Vagga.

       * Dhamma: Here dhamma refers to five categories of dhamma, namely: (1) five Nivaranas, (2) five khandhas, (3) twelve ayatanas (4) seven bojjhangas and (5) four Ariya saccas.

3. Bhikkhu Sutta
Discourse to a certain bhikkhu

      369. At one time the Bhagava was staying at the monastery of Anathapindika in Jeta Park at Savatthi. At that time a certain bhikkhu approached the Bhagava and having paid homage to the Bhagava sat down at a suitable place. After being thus seated, the bhikkhu addressed the Bhagava: "May it please the Bhagava to teach me the dhamma in a brief manner so that, having heard the dhamma. I can repair to a quiet place of solitude and abide ( practising meditation) with mindfulness and diligence, with the mind bent on Nibbana.

      Bhikkhu, in this Teaching, some useless persons (who will not attain the Path and Fruition in this life) have also made similar requests to me (for brief instructions on dhamma). But having heard the dhamma from me, they only think of following me (wherever I go, instead of devoting themselves to the practice of meditation in a place of solitude).

      May the Bhagava teach me the dhamma in a brief manner; may the Sugata teach me the dhamma in a brief manner. It is possible that I may come to understand the meaning of the dhamma taught by the Bhagava; it is possible that I may come to inherit the dhamma taught by the Bhagava.

      In that case, bhikkhu, you should ensure purity the first stage of the meritorious Practice. And what is the first stage of meritorious factors? It is the practice of very pure morality and the holding of the upright view. (i.e. belief in reaping the fruits of one's own actions). When, bhikkhus, your morality becomes very pure and your view becomes upright, then, based on morality and being well established in morality, you should cultivate the Four Methods of Steadfast Mindfulness, Satipatthana, in three ways.

      What are the Four? Bhikkhus, in this Teaching, you should abide keeping your mind steadfastly on the aggregate of the physical phenomena which is your own body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress (which will appear if you are not mindful of the five aggregates). (Occasionally), you should abide keeping your mind steadfastly on the aggregate of the physical phenomena which is the body of others with diligence, comprehension and mindfulness, thus keeping away covetousness and distress. You should keep your mind steadfastly on the aggregate of the physical phenomena which is your own body, on the aggregate of the physical phenomena which is the body of others, on the aggregate of the physical phenomena which is your own body or that of the others, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      You should abide keeping your mind steadfastly on the sensation experienced by yourself, on the sensation experienced by others, on the sensation experienced by yourself or others, with diligence, comprehension and mindfulness thus keeping away covetousness and distress in the five khandhas.

      You should concentrate steadfastly on your own mind, on the mind of others, on your own mind or that of others, with diligence, comprehension or mindfulness, thus keeping away covetousness and distress in the five khandhas.

      You should keep your mind steadfastly on the dhamma *, physical and mental phenomena in yourself, on the dhamma in others, on the dhamma in yourself or in others, with diligence and, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Bhikkhu, making your morality as your basis and being well established in your morality, when you thus cultivate the Four Methods of Steadfast Mindfulness in three ways, furtherance of your progress in the meritorious factors is to be expected in days and nights to come, not their decline.

      Then the bhikkhu, glad at heart and rejoicing at the words of the Bhagava paid homage to the Bhagava, rose from his seat and left respectfully. Then that bhikkhu went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana. He soon attained by himself, in this very life, by virtue of Magga Insight, the noblest and the most supreme Arahatship, the ultimate goal of life of purity for which good people left the household life to lead a home-less life. He knew: "There is no more rebirth for me; the noble life of purity has been practised; what has to be done has been done (for the attainment of Arahatship); there is nothing more to do" that bhikkhu had become one more of the Arahats.

     * Dhamma: Physical and mental phenomena; The Commentary interprets the term dhamma as used here as mental concomitants other than Sensation which has already been mentioned above. However, the Ledi Sayadaw points out that in the last part of the Mahasatipatthana Sutta dhamma consists of Nivaranas, Khandhas, Ayatanas, Bhojjhangas and the Ariya Saccas.

End of the Bhikkhu Sutta,

the third in this Vagga.

4. Sala Sutta
Discourse given at Sala

      370. At one time the Bhagava was residing at the brahmin village of Sala in the country of the Kosalans. There the Bhagava addressed the bhikkhu ...p.. the Bhagava said thus:

      Bhikkhus, you should inspire those bhikkhu who are newly initiated into the Order, who have not been bhikkhus for long who have only recently joined the Order, in this Teaching to set up, should cause them to take to should make them become established in, the cultivation of the Four Methods of Steadfast Mindfulness, Satipatthana. What are the Four? (You should say:)

      Come, friends, you should abide keeping your mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point in order to come to know the body (the nature of) (as it really is)

      You should abide keeping your mind steadfastly on Sensation with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point is order to come to know, as it really is, (the nature of) Sensation.

      You should abide concentrating steadfastly on the mind with diligence and comprehension with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, as it really is, (the nature of) the mind.

      You should abide keeping your mind steadfastly on the dhamma, physical and mental phenomena, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, as they really are, (the nature of) the dhamma¹.

      Bhikkhus, those bhikkhus who, (having entered the Path), are still engaged in the practice of the Ariya Path, who have not yet attained Arahattaphala and who wish to achieve the Supreme goal of Nibbana where all the bends (yoga) have been destroyed, also abide keeping their mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on point, in order to come to know rightly and fully (the nature of) the body. They abide keeping their mind steadfastly on Sensation with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully, (the nature of) Sensation. They abide concentrating steadfastly on the mind with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully, (the nature of) the mind. They abide keeping their mind steadfastly on the dhamma, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully (the nature of) the dhamma².

      Bhikkhus, those bhikkhus who have become arahats, who have destroyed the asavas, fulfilled the Magga practice, complete their task, have laid down the burden. have achieved the benefit (of arahatship), who have destroyed the fetters binding them to existence, who have full knowledge and become liberated from defilements, also abide keeping their mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object with composed mind on one point, without attachment to the body. They abide keeping their mind steadfastly on Sensation, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to Sensation. They abide concentrating steadfastly on the mind with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to the mind. They abide keeping mind steadfastly on the dhamma, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to the dhamma³.

      Bhikkhus, you should inspire those bhikkhus who are newly initiated into the order, who have not been long as bhikkhus, who have only recently joined the Order, in this Teaching to setup, should cause them to take to, should make them become established in, the cultivation of the Four Methods of Steadfast Mindfulness.

      1. The new bhikkhu has to know the body as it really is, or Sensation as it really is, or the mind as it really is, or the dhamas as they really are, by cultivating the Four Methods of Steadfast Mindfulness in order to a attain Sotapatti Magga, the first stage of Enlightenment.

      2. The bhikkhu having entered the First Path i.e., Sotapatti Magga. continues to cultivate to cultivate the Four Methods of Steadfast Mindfulness in order to achieve the three higher stages, namely, Sakadagami, Anagami and Arahatta Magga.

      3. When the bhikkhu has become fully liberated and has become on Arahat, he continues to cultivate the Four Methods of Steadfast Mindfulness in order to enjoy the bliss of liberation in this very life.

End of the Sala Sutta,

the fourth in this Vagga.

5. Akusalarasi Sutta
Discourse on a Group of Demeritonous Factors

      371. The Bhagava was staying at Savatthi. At that time the Bhagava said thus: Bhikkhus, if any one should wish to speak rightly about a group of demeritorious factors, he should speak of the Five Hindrances as a group of demeritorious factors. Truly, bhikkhus, these Five Hindrances are a group of wholly demeritorious factors. What are the Five Hindrances? They are sense-desire, ill will, sloth and torpor,destraction and worry and doubt. Bhikkhus, if any one should wish to speak rightly about a group of demeritonous factors, they should speak of the Five Hindrances as a group of demeritorious factors. Truly, bhikkhus, these Five Hindrances are a group of wholly demeritorious factors.

      Bhikkhus, if any one should wish to speak rightly about a group of meritorious factors, he should speak of the Four Methods of Steadfast Mindfulness as a group of meretorious factors. Truly, bhikkhus, the Four Methods of Steadfast Mindfulness are a group of wholly meritorious factors. What are these Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly in the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas...p... steadfastly on Sensation ...p... steadfastly on the mind ...p... keeps his mind steadfastly on the dhamma with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Bhikkhus, if any one should speak rightly about a group of meritorious factors, he should speak of the Four Methods of Steadfast Mindfulness as a group of meritorious factors. Truly, bhikkhus, these Four Methods of Stead fast Mindfulness are a group of wholly meritorious factors

End of the Akusalarasi Sutta,

the fifth in this Vagga.

6. Sakunagghi Sutta
Discourse concerning a Falcon

      372. Bhikkhus, this happened formerly. A falcon suddenly swooped down and seized hold of a skylark.

      Then, bhikkhus, the skylark being carried away by the falcon, lamented thus: 'Only I have such misfortune; only I have such little power' I had ventured into a range which is not my own but that of others; if only I had stayed today on my own but that of others; if only I had stayed today on my own range, I would not have fallen a victim to this attacker. I could have fought off his attack'. The falcon asked the skylark where that range of his would be. The skylark replied, 'the interspaces between clods of earth in the ploughed up fields'. Then, bhikkhus, the falcon, having full confidence in its own power. Taking great pride in its own power, set the skylark free, saying 'You skylark, go then to your own home range; you will not escape from me even on your own range.

      Then, bhikkhus, the skylark went to the clods of earth in the ploughed up fields; standing on big clod of earth, he said to the falcon, 'Come here then, Oh falcon; come here then. Oh falcon'. Then, bhikkhus, the falcon, having full confidence in its own power, taking great pride in its own power, and manipulating its two wings properly, swooped down to grab the skylark. Realising that the falcon was approaching it at a great speed, the skylark disappeared into the interspaces of the earth clods. The falcon smashed its breast onto the clods of earth. Such, bhikkhus, is the fate of any one who wanders into range other than one's own.

      Therefore, bhikkhus, do not wander into a range which is not your own but that of others: if you wander into a range which is not your own but that of others, you will only be giving opportunity to Evil (such as defilements), giving grounds to Evil to arise in you. What, bhikkhus, is a range which does not belong to a bhikkhu but belong to others? It is the five binding cords of sense-pleasures. What are these five? They are: Visible object which is congnizable by eye-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing; sound which is cognizable by ear-consciousness ..p..., odour which is congnizable by nose-consciousness ..p..., taste which is cognizable by tongue-consciousness ..p... tangible object which is cognizable by tongue-consciousness ..p..., tangible object which is cognizable by body-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing. This, bhikkhus, is the range which does not belong to a bhikkhu but belongs to others.

      Bhikkhus, keep within your own range (of contemplation): if you keep within your own range of contemplation, Evil will not get any opportunity. Evil will not have any grounds to arise in you. What, bhikkhus, is the proper range of bhikkhu? It is the Four Methods of Steadfast Mindfulness. What are the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu in this Teaching keeps the mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas, ...p... on Sensation, ...p... on Mind, ...p... on Mind objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. This, bhikkhus, is the proper range of a bhikkhu.

End of the Sakunagghi Sutta.

the sixth in this Vagga.

7. Makkata Sutta
Discourse concerning a monkey

      373. Bhikkhus, there are areas in the Himalayas, king of mountains, where the terrain is rugged, not easily accessible, not frequented by monkeys and men. Bhikkhus, there are also areas in the Himalayas, king of mountains, where the terrain is rugged, not easily accessible, frequented only by monkeys not by men. And, bhikkhus, there are areas in the Himalayas, king of mountains, where the ground is even and delightful. There monkeys as well as men frequent. In that areas bhikkhus, hunters lay down plasters with sticky paste in the tracts of monkeys to ensnare them.

      Bhikkhus, amongst the monkeys, those which are not foolish and not frivolous, on seeing the plasters keep away from at a distance. But the monkey which is foolish and which is frivolous approaches the sticky plaster and catches hold of the sticky plaster with one hand: the hand gets stuck to the sticky plaster. Thinking of releasing the stuck hand, it catches hold of the plaster with its other hand which also gets stuck to the sticky plaster. Thinking then to release both the stuck hands, the monkey catches hold of the plaster with one foot: the foot gets stuck too. Thinking again to release both the stuck hands and the foot which are now stuck to the sticky plaster, the monkey catches hold of the plaster with the other foot; the other foot gets stuck too. Thinking to releasee the two hands and the two feet, it catches hold of the sticky plaster with its mouth; the mouth gets stuck to the sticky plaster. Stuck in this way in the five places of the body, the monkey lies bemoaning its fate. It has indeed fallen into misfortune and faces destruction since it is now completely at the mercy of the hunter. Bhikkhus, the hunter skewers it, roasts it in a wood fire then there and leaves for wherever he wishes. Such, bhikkhus, is the fate of any one who wanders into a range which is not his own but that of others.

      Therefore, bhikkhus, do not wander into a range which is not your own but that of others; if you wander into a range which is not yours but that of others, you will only be giving opportunity to Evil, giving grounds to Evil to arise in you. What bhikkhus, is the range which does not belong to a bhikkhu but belongs to others? It is the five binding cords of sense-pleasures. What are these five? They are: visible object which is cognizable by eye-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing; sound which is cognizable by ear-consciousness ...p... odour which is cognizable by nose-consciousness ...p... taste which is cognizable by tongue-consciousness ...p... tactile object which is cognizable by body-consciousness and which is pleasant, agreeable, enjoyable. arousing sensual craving and enticing. This, bhikkhu, is the range which does not belong to a bhikkhu but belongs to others.

      Bhikkhus, keep within your own range (of contemplation): if you keep within your own range of contemplation, Evil will not get any opportunity, Evil will not have any grounds to arise in you. What, bhikkhus, is the proper range of a bhikkhu? It is the Four Methods of Steadfast Mindfulness. What are the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu in this Teaching keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... on the Dhamma with diligence comprehension and mindfulness thus keeping away and distress in the five khandhas. This, bhikkhus, is the proper range of a bhikkhu.

the seventh in this Vagga.

8. Suda Sutta
Discourse with the example of a cook

      374. Bhikkhus. suppose there is a foolish cook, inexperienced and unskillful and suppose he serves the king or the king's chief minister with dishes prepared in a variety of ways: dishes having a sour taste, dishes having a bitter taste, dishes having a pungent taste, dishes having a sweet taste, dishes having an astringent taste, dishes having no astringent taste, dishes with salt, dishes without salt.

      Bhikkhus, the foolish, inexperienced, unskillful cook does not take note of the reactions of his master: My master is pleased today with this dish, or he help himself to this dish, or he takes much of this dish, or he speaks in praise of this dish; my master is pleased today with the sour dish, or he helps himself to the sour dish, or he takes much of the sour dish, or he speaks in praise of the sour dish; my master is pleased today with the bitter dish, or with the pungent dish, or with the sweet dish, or with the astringent dish, or with the non-astringent dish, or with the salted dish, or with the unsalted dish, or he helps himself to the unsalted dish, or he takes much of the unsalted dish, or he speaks in praise of the unsalted dish.'

      Bhikkhus, that foolish cook who is inexperienced and unskillful is not rewarded with clothes nor wages nor with any gifts. And why is that so? It is because, bhikkhus, that foolish, inexperienced, unskillful cook fails to take note of the reactions of his master. In a similar manner, bhikkhus, a foolish bhikkhu in this Teaching who is inexperienced and unskillful (in the practice of meditation) tries to keep his mind on the body with diligence, comprehension and mindfulness. (But) the mind of that bhikkhu who keeps his mind on the body is not concentrated on the object of meditation; he fails to get rid of the defilements: he fails to keep his mind steadfastly on that object of meditation; ...p... to keep his mind on the sensation to keep his mind on the mind ...p... to keep his mind on the dhamma with diligence comprehension and mindfulness thus keeping away covetousness and distress in the five khandhas. But the mind of that bhikkhu who keeps his mind on the dhamma is not concentrated on the object of meditation: he fails to get rid of the defilements; he fails to keep his mind steadfastly on the object of meditation.

      Bhikkhus, that foolish bhikkhu who is inexperienced and unskillful (in the practice of meditation) does not achieve happiness in this life; he does not gain mindfulness nor comprehension. Why is that so? It is because, bhikkhus, that foolish, inexperienced and unskillful bhikkhu fails to keep his mind steadfastly on the object of meditation.

      Bhikkhus, suppose there is a clever cook, experienced and skilful; and suppose he serves the king or the king's chief minister with dishes prepared in a variety of ways; dishes having a sour taste, dishes having a bitter taste, dishes having a pungent taste, dishes having a sweet taste, dishes having an astringent taste, dishes having no astringent taste, dishes with salt, dishes without salt.

      Bhikkhus, the clever, experienced, skilful cook takes note of the reactions of his master: my master is pleased today with this dish, or he helps himself to this dish, or he takes much of this dish, or speaks in praise of this dish; my master is pleased today with the sour dish, or he helps himself to the sour dish, or he takes much of the sour dish, or he speaks in praise of the sour dish; my master is pleased today with the bitter dish, or with the pungent dish, or with the sweet dish, or with the astringent dish, or with the non-astringent dish, or with the salted dish, or with the unsalted dish, or he helps himself to the unsalted dish, or he takes much of the unsalted dish, or he speaks in praise of the unsalted dish.

      Bhikkhus, that clever, experienced, skilful cook is rewarded with clothes, wages and gifts. Why is that so? It is because, bhikkhus, the clever experienced and skilful cook takes note of the reactions of his master. In a similar manner, Bhikkhus, a wise bhikkhu in this Teaching who is experienced and skilful (in the practice of meditation) keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. The mind of that bhikkhu who keeps his mind steadfastly on the body is concentrated on the object of meditation: he gets rid of the defilements; he succeeds in keeping his mind steadfastly on the object of his meditation; ...p.... he keeps his mind steadfastly on Sensation ...p... keeps his mind steadfastly on Mind, keeps his mind steadfastly on Mind Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. The mind of that bhikkhu who keeps his mind steadfastly on the Dhamma is concentrated on the object of his meditation; he gets rid of the defilements; he succeeds in keeping his mind steadfastly the object of meditation.

      Bhikkhus, that wise bhikkhu who is experienced and skilful (in the practice of meditation) achieves happiness in this very life; he gains mindfulness and comprehension. Why is that so? It is because, bhikkhus, that wise, experienced skilful bhikkhu succeeds in keeping his mind steadfastly on the object of his meditation.

End of the Suda Sutta,

the eighth in this Vagga.

9. Gilana Sutta
Discourse Concerning Illness

      375. Thus have I heard:

      At one time the Bhagava was staying at Veluva village near Vesali. At that time the Bhagava addressed the bhikkhus thus: "Come, bhikkhus, enter upon the rains-residence (vassa) in places where you have friends, acquaintances and intimates in the neighbourhood of Vesali. As for me I shall enter upon the rains-residence in this Veluva village itself." The bhikkhus, assented respectfully, saying, "Very well, Venerable Sir" and entered upon the rains-residence in places where they had friends, acquaintances and intimates in the neighbourhood of Vesali. The Bhagava himself entered upon the rains-residence in the Veluva village itself.

      Sometime after the Bhagava had entered upon the rains-residence, there arose in him a severe illness; and he suffered excessive pain. near unto death. This the Bhagava endured with mindfulness, clear comprehension, and without being perturbed. Then this thought occurred to the Bhagava: It would not be proper for me to pass away in the realization of Nibbana without letting the attendant bhikkhus know, without taking leave of the community of bhikkhus. (Therefore) I should ward off this illness by effort of insight meditation; and abide in the life-maintaining phalasamapatti (sustained absorption in Fruition attainment). Then the Bhagava warded off his illness by effort of insight meditation and abided in the life-maintaining phalasamapatti. The Bhagava's illness subsided.

      Then the Bhagava having recovered from the illness, came out from his monastery soon after his recovery, and sat in the shade of the monastery on the seat prepared for him. Then, the Venerable Ananda approached the Bhagava, made obeisance and having seated himself on one side, addressed the Bhagava thus: "Venerable Sir, I see the Bhagava now at ease. I find the Bhagava now fit and fine, in good health. Though I now see the Bhagava thus, when the Bhagava was ill, my body felt heavy and stiff; my sight in all directions became dim; I became bewildered, unable to grasp doctrines (such as on the Methods of Steadfast Mindfulness). However, I took some small comfort from the thought that the Bhagava would not pass away into parinibbana as long as be had not left any (last) instructions concerning the community of bhikkhus.

      Ananda, what does the community of bhikkhu still expect from me? Ananda, I have set forth the Teaching without any distinction of inner or outer doctrines. The Tathagata, Ananda, in his teaching does not hold anything secret in the closed fist of the Teacher (i.e. does not keep back anything). Ananda. if a person should say: "I should lead the community of the bhikkhus" or "the community of bhikkhus should indicate me as the leader", then it is that person who should lay down instructions concerning community of bhikkhus. But, Ananda, the Tathagata has no such thoughts: I should lead the community of bhikkhus: or "the community of bhikkhus should indicate me as the leader". Having no such thought, why should the Tathagata leave any (last) instructions concerning the community of bhikkhus?

      Ananda, I am now frail, old, aged, far gone in years, and in the last stage of life. I have reached the eightieth year. Just as, Ananda, a worn out old cart is held together merely by bindings and repairs, so the body of the Tathagata is held together merely by (the force of) the phalasamapatti, similar to bindings and repairs.

      Ananda, it is (only) when the Tathagata attains and is abiding in the Animitta (disregarding signs or attributes of phenomena) Concentration of Mind (in the Arahataphala samapatti) through not paying any attention to any phenomenal image and through the cessation of some sensations (i.e. mundane sensations) that the Tathagata's body is at real ease and comfort.

      Therefore, Ananda. let yourselves be your own firm support like an island in the ocean, and let yourselves, and not any one, or anything else, be your own refuge; let the Dhamma, the Teaching, be your firm support, and let the Dhamma, and not anything else, by your refuge.

      Ananda, how is the bhikkhu to make himself his own support, and to make himself, and not any one or any thing else, his refuge; to make the Dhamma his firm support and to make the Dhamma and not anything else, his refuge.

      Ananda, the bhikkhu in this Teaching, keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. He keeps his mind steadfastly Sensation ...p... on the Mind ...p... He keeps his mind steadfastly on the Dhamma with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Ananda, thus the bhikkhu makes himself his own support and makes himself and not anyone or anything else, his refuge; thus the bhikkhu makes the Dhamma, the Teaching, his firm support, and makes the Dhamma, and not anything else, his refuge.

      Ananda, those bhikkhus who, either now or after my passing away, make themselves their own firm support and make themselves, and not anyone or anything else, their refuge: who make the Dhamma their firm support and make the Dhamma, and not anything else, their refuge -- all such bhikkhus among all the bhikkhus, who are desirous of (keeping to) the right practice, shall reach the highest, noblest state^*.

End of the Gilana Sutta

the ninth in this Vagga.

      * The highest, noblest state; tamatagge; According to the Commentary, tamatagge=tamma agge=aggatama, the highest, the most eminent State reached by practising the Satipatthana, the Four Methods of Steadfast Mindfulness.

10. Bhikkhunupassaya Sutta
Discourse at bhikkhuni Monastery

      376. At that time, the Venerable Ananda rearranged his robes in the morning and carrying the alms-bowl and the great robe approached a certain monastery of the bhikkhunis. Having approached the monastery, he sat on a prepared seat. Then many bhikkhunis came to where the Venerable Ananda was seated, made obeisance to him and sat at one side. After taking their seats, the bhikkhunis addressed the Venerable Ananda thus:

      "Venerable Ananda, in this Teaching many bhikkhunis who dwell keeping their mind well-established in the Four Methods of Steadfast Mindfulness come to know (after each session of meditation on Satipatthana) higher and nobler dhamma than was known to them previously"*. "Sisters, it is true as you say; Sisters, it is true as you say; whosoever bhikkhu or bhikkhuni, should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and nobler dhamma than that was known previously".

      * Come to know after each session meditation on Satipatthana higher and nobler dhamma than was known to them previously: Ularam pubbenaparam visesam sanjananti. The Commentary explains this as the increasingly more penetrating, more subtle insight gained into the complex phenomena of rupa and nama after each session of properly accomplished meditation according to the Four Methods of Steadfast Mindfulness. If the insight into the Four Elements is gained first, it is followed by the knowledge of the Derived Elements, Upadayarupa; if the insight into all the Material phenomena is gained first, it is followed by knowledge of the Non-material phenomena, Nama: then the knowledge of nama and rupa is followed by the knowledge of the cause of their arising; when the knowledge of the cause of arising of both the nama and rupa is clear and complete, it is followed by the insight into their three characteristics, namely, their impermanent nature, unsatisfactoriness and their insubstantiality.

      Then the Venerable Ananda, after instructing the bhikkhunis in the Teaching, causing them to realize (the benefit of) the dhamma, to become established in (the observance of) the Teaching and to be filled with gladness and enthusiasm for (the Practice of) the Teaching, rose from his seat and left. Then the Venerable Ananda went into Savatthi for his alms round, and having had his meal, left to go to where the Bhagava was. He paid homage to the Bhagava and after taking his seat at one side, addressed the Bhagava thus:

      "Venerable Sir, this morning I rearranged my robes and carrying the alms bowl and the great robe, went to a certain monastery of the bhikkhunis. Having approached the monastery. I sat on a prepared seat. Then, Venerable Sir, many bhikkhunis came to see me. Venerable Sir, after making obeisance to me, they sat at one side and addressed me thus: "Venerable Ananda, in this Teaching many bhikkhunis who dwell keeping their mind well established in the Four Methods of Steadfast Mindfulness come to know after each session of meditation on Satipatthana a higher and nobler dhamma than was known previously'. When addressed thus by the bhikkhunis, Venerable Sir, I told them, 'Sisters it is true as you say. Sisters, it is true as you say. Whosoever bhikkhu or bhikkhunis should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and nobler Dhamma than was known previously."

      It is true as you say, Ananda; it is true as you say, Ananda. Whosoever bhikkhu or bhikkhuni, should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and noble dhamma than was known previously.

      What are the Four Methods of Steadfast Mindfulness? In this Teaching, Ananda. the bhikkhu dwells keeping his mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus, keeping away covetousness and distress in the five khandhas. To the bhikkhu who thus dwells keeping his mind steadfastly on the body as his object of meditation either there arises a burning in the body (such as pain and distress), or his mind gets sluggish or his mind becomes distracted by objects outside of his body. Then, Ananda, that bhikkhu (under such circumstances) should direct his mind to some confidence inspiring object (such as the recollection of the virtues of the Buddha etc.). Then that bhikkhu who has his mind directed to some confidence-inspiring object becomes gladdened. This gladness gives rise to delightful satisfaction, and the delighted mind of the bhikkhu generates calm in the body. The bhikkhu who enjoys calmness experiences bliss. Experiencing bliss, his mind gains concentration. The bhikkhu reflects thus: 'I have kept my mind directed to some confidence-inspiring object for a definite purpose; now I have achieved that purpose. I shall now withdraw my mind from that object.' The bhikkhu withdraws his mind from the object; he does not think about the object; he does not let his mind dwell on the object. he knows: "I do not think about the object; I do not let my mind dwell on the object; I remain with mindfulness on the original object (i.e., my own body) and I am enjoying bliss'.

      Again, Ananda. the bhikkhu keeps his mind steadfastly on Sensation ....... on Mind ....... on Mind Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. To the bhikkhu who thus dwells keeping his mind steadfastly on Mind-Objects as his objects of meditation, either there arises a burning in the body (such as pain and distress), or his mind gets sluggish or his mind becomes distracted by objects outside of his body. Then, Ananda. that bhikkhu (under such circumstances) should direct his mind to some confidence-inspiring object (such as the recollection of the virtues of the Buddha). Then that bhikkhu who has his mind directed to some confidence-inspiring object becomes gladdened. This gladness gives rise to delightful satisfaction, and the delighted mind of the bhikkhu generates calm. The bhikkhu who enjoys calmness experiences bliss. Experiencing bliss his mind gains concentration. The bhikkhu reflects thus: 'I have kept my mind directed to some confidence-inspiring object for a definite purpose; now I have achieved that purpose. I shall now withdraw my mind from that object'. The bhikkhu withdraws his mind from that object; he does not think about the object; he does not let his mind dwell on the object. He knows: I do not think about the object; I do not let my mind dwell on the object; I remain with mindfulness on the original object (i.e., mind-object) and I am enjoying bliss. In this manner, Ananda, meditation is practised by changing its objects temporarily.

      And, Ananda, how is the meditation practised without changing its objects temporarily? Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment), my mind remains undistracted, liberated not directed to an external object'. Indeed he knows, 'I dwell keeping my mind steadfastly on the body with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment) my mind remains undistracted, liberated, not directed to an external object'. Indeed he knows, 'I dwell keeping my mind steadfastly on sensation, with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment), my mind remains undistracted, liberated, not directed to an external object'. Indeed he knows, 'I dwell with my mind concentrated with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object. He also knows 'Both at the time (of meditation) which precedes (the attainment) my mind remains undistracted, liberated, not directed to an external object'. Indeed, he knows. 'I dwell with my mind steadfastly on mind objects with diligence, comprehension and mindfulness, enjoying bliss'. In this manner, Ananda, meditation is practised without changing its object.

      In this manner, Ananda, I have taught you how to practice meditation by changing its object; I have also taught you how to practice meditation without changing its object. Ananda, the Tathagata, out of compassion for his disciples, has done what is to be done for their welfare. Here, Ananda, are the places at the fact of trees; here are secluded places. Practice meditation, Ananda. Be not neglectful lest you regret it afterwards. These are our exhortations to you.

      Thus spoke the Bhagava: delighted Venerable Ananda, rejoiced at what the Bhagava had said.

End of the Bhikkhunupssaaya Sutta,

the tenth in this Vagga.

AMBAPALI VAGGA. THE FIRST.