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.
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