1Then in the morning the Venerable Ānanda dressed and, taking bowl and robe, he approached the bhikkhunis’ quarters and sat down in the appointed seat. Then a number of bhikkhunis approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:

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2"Here, Venerable Ānanda, a number of bhikkhunis, dwelling with their minds well established in the four establishments of mindfulness, perceive successively loftier stages of distinction." [n.144] I read with Be and Se, uḷāraṃ pubbenāparaṁ visesaṃ sañjānanti. Ee reads sampajānanti. Spk explains "successively loftier stages of distinction" by way of the successive stages of wisdom, from the comprehension of the four primary elements through the ascription of the three characteristics to all formations. sn.v.155

"So it is, sisters, so it is! It may be expected of anyone, sisters—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction."

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3–4Then the Venerable Ānanda instructed, exhorted, inspired, and gladdened those bhikkhunis with a Dhamma talk, after which he rose from his seat and left. Then the Venerable Ānanda walked for alms in Sāvatthī. When he had returned from the alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and reported all that had happened. The Blessed One said:

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5"So it is, Ānanda, so it is! It may be expected of anyone, Ānanda—whether bhikkhu or bhikkhuni—who dwells with a mind well established in the four establishments of mindfulness, that such a one will perceive successively loftier stages of distinction.

6"What four? Here, Ānanda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. sn.v.156 While he is contemplating the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. [n.145] Spk: A fever of defilement (kilesapariḷāha) arises having made the body its basis (ārammaṇa). When this happens, one should not let oneself become excited by the defilement but "should then direct the mind to some inspiring sign" (kismiñcideva pasādaniye nimitte cittaṃ paṇidahitabbaṁ), that is, one should place the meditating mind on some object that inspires confidence, such as the Buddha, etc. When he directs his mind towards some inspiring sign, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. He reflects thus: ‘The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.’ [n.146] Spk: "Let me withdraw it from the inspiring object and redirect it towards the original meditation object." So he withdraws the mind and does not think or examine. He understands: ‘Without thought and examination, internally mindful, I am happy.’ [n.147] Spk explains this to mean that he is "without defiled thought, without defiled examination," but the absence of vitakka and vicāra seems to imply he has reached the second jhāna. See too MN III 136,20–29, where the four satipaṭṭhānas do service for the first jhāna, and the Buddha also enjoins the practice of the four without thought and examination, hence in the mode of the second jhāna.

7"Again, a bhikkhu dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring sign. When he directs his mind towards some inspiring sign … He understands: ‘Without thought and examination, internally mindful, I am happy.’

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"It is in such a way, Ānanda, that there is development by direction. [n.148] Paṇidhāya bhāvanā Spk glosses ṭhapetva bhavānā, "development having put aside." Development by this method comes about by directing the mind away from its main object towards some other object. Spk compares this to a man carrying a load of sugar to a refinery who pauses from time to time, puts down the load, eats a sugar cane, and then continues on his way. sn.v.157

8"And how, Ānanda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ [n.149] Spk gives various explanations of "unconstricted after and before" (pacchā pure asaṅkhittaṁ). See SN51.20 (V 277,29–278,4) and n. 272 below. Then he further understands: ‘I dwell contemplating the body in the body, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating mind in mind, ardent, clearly comprehending, mindful; I am happy.’

"Not directing his mind outwardly, a bhikkhu understands: ‘My mind is not directed outwardly.’ Then he understands: ‘It is unconstricted after and before, liberated, undirected.’ Then he further understands: ‘I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.’

"It is in this way, Ānanda, that there is development without direction.

9"Thus, Ānanda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ānanda, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the feet of trees, Ānanda, these are empty huts. Meditate, Ānanda, do not be negligent, lest you regret it later. This is our instruction to you."

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10This is what the Blessed One said. Elated, the Venerable Ānanda delighted in the Blessed One's statement.

1Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ Ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ Ānandaṁ etadavocuṁ:

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2"Idha, bhante Ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā vihārantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī"ti.

"Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto vihārati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’"ti.

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3Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

4"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 vihārantiyo 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 vihārati, tassetaṁ pāṭikaṅkhaṁ – uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’"ti.

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5"Evametaṁ, Ānanda, evametaṁ, Ānanda. Yo hi koci, Ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto vihārati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.

6Katamesu catūsu? Idhānanda, bhikkhu kāye kāyānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa kāye kāyānupassino vihārato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

7Puna caparaṁ, Ānanda, bhikkhu vedanāsu … pe … citte … pe … dhammesu dhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Tassa dhammesu dhammānupassino vihārato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. So iti paṭisañcikkhati: ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Handa dāni paṭisaṁharāmī’ti. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

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Evaṁ kho, Ānanda, paṇidhāya bhāvanā hoti.

8Kathañcānanda, appaṇidhāya bhāvanā hoti? Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Bahiddhā, Ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

Evaṁ kho, Ānanda, appaṇidhāya bhāvanā hoti.

9Iti kho, Ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Yaṁ, Ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampāṁ upādāya, kataṁ vo taṁ mayā. Etāni, Ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī"ti.

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10Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

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Dasamaṁ.
Ambapālivaggo paṭhamo.