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In Ambapālī’s Mango Grove

Перевод: Бхиккху Суджато

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Linked Discourses 47.1 · 1. In Ambapālī’s Mango Grove

So I have heard. ^[1]

At one time the Buddha was staying near Vesālī, in Ambapālī’s Mango Grove. ^[2]

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. ^[3]

What four?

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. ^[4]

They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. ^[5]

They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. ^[6]

They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. ^[7]

The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.

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[1] The Satipaṭṭhāna Saṁyutta lacks a detailed set of meditation practices such as those found in the great meditation compilations the Satipaṭṭhānasutta (MN 10,DN 22) and the Kāyagatāsatisutta (MN 119). It offers instead a range of contexts and illustrations broadening our understanding of mindfulness.

[2] Ambapālī was a courtesan who offered this land to the Saṅgha. She later went forth as a bhikkhunī; her verses are at Thig 13.1. This seems to be presented as an excerpt from the Mahāparinibbānasutta narrative when the Buddha was staying at her place, but, unlike the next Sutta, it is not, in fact, found there.

[3] See SN 47.18 for notes on ekāyana.

A ñāya is a “system”, method, or way of practice that proceeds in line with cause and effect. It refers to the pattern of the Buddha’s teaching, especially dependent origination (SN 12.41:12.1, AN 10.92:6.1; see too AN 4.35:3.5).

[4] The idiom kāye kāyānupassī, literally “one who observes a body in the body” refers to focusing on a specific aspect of embodied experience, such as the breath, the postures, etc.

“Keen” (or “ardent”, ātāpī) implies effort, while “aware” (sampajāno) is the wisdom of understanding situation and context.

“Covetousness and displeasure” (abhijjhādomanassaṁ) are the strong forms of desire and aversion that are overcome by sense restraint in preparation for meditation.

[5] “Feelings” (vedanā) are the basic tones of pleasant, painful, or neutral, not the complexes we call “emotions”.

[6] “Mind” (citta) is simple awareness. In meditation contexts, “mind” is often similar in meaning to samādhi.

[7] “Principles” (dhammā) are the natural “systems” of cause and effect that underlie the “teachings”. The renderings “mind objects” or “mental qualities” are incorrect, as many of the things spoken of in this section are neither mind objects nor mental qualities. “Phenomena” is a possible translation, but the emphasis is not on the “appearance” of things, but on the “principles” governing their conditional relations.