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Saɱyutta Nikāya,
V: Mahā-Vagga
47. Satipaṭṭhana Saɱyutta
1. Ambapāli-Vagga

Sutta 3

The Book of the Kindred Sayings
The Great Chapter,
47: Kindred Sayings on the Stations of Mindfulness
Chapter I: Ambapālī

Bhikkhu Suttaɱ

Monk

Translated by F. L. Woodward

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[1][bodh] THUS have I heard:

Once the Exalted One was staying near Sāvatthī,
at Jeta Grove,
in Anāthapiṇḍika's Park.

Then a certain monk[1] came to visit the Exalted One
and on coming to him
saluted him
and sat down at one side.

So seated,
that monk said this to the Exalted One:

"Well for me, lord, if the Exalted One would teach me a doctrine in brief,
such that, on hearing it,
I might dwell remote,
earnest,
ardent
and aspiring."

"And thus maybe some silly fellows[2] here
may inquire of me,
and when I preach them doctrine
they may think it worth their while
to follow after me."

"Let my lord the Exalted One teach me doctrine in brief!

Let the Happy One teach me doctrine in brief!

Surely I could understand the meaning
of the Exalted One's words!

Surely I should become an heir[3]
to the Exalted One's words!"

"Well then, monk, you must purify the rudiments in good states.[4]

And what are the rudiments in good states?

They are virtue that is truly pure,
and straight view.

Now, monk, when your virtue shall be truly pure
and your view straight,
thenceforward, monk,
leaning on virtue,
established in virtue,[5]
you can cultivate the four stations of mindfulness
in a threefold way.

What four?

Herein, monk, as regards your own self,
in body contemplating body (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, as regards externals,
in body contemplating body (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, both as regards your own self
and as regards externals,
in body contemplating body (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Next, [122] as regards your own self,
in feelings contemplating feelings (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, as regards externals,
in feelings contemplating feelings (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, both as regards your own self
and as regards externals,
in feelings contemplating feelings (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Then, as regards your own self,
in mind contemplating mind (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, as regards externals,
in mind contemplating mind (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, both as regards your own self
and as regards externals,
in mind contemplating mind (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Then, as regards your own self,
in mind-states contemplating mind-states (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, as regards externals,
in mind-states contemplating mind-states (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Or, both as regards your own self
and as regards externals,
in mind-states contemplating mind-states (as transient)
do you abide ardent,
composed
and mindful,
having restrained the dejection in the world
that arises from coveting.

Now, monk, when you,
leaning on virtue,
established in virtue,
shall have cultivated
these four stations of mindfulness
in this threefold manner,
then, monk, you may look for that growth in good states
which shall come to you,
whether by night or by day,
and not for falling away in good states."

Thereupon that monk was delighted with the words of the Exalted One,
and was glad of them.

And he rose up,
saluted the Exalted One by the right
and went away.

And that monk,
dwelling solitary,
remote,
earnest,
ardent
and aspiring,
in no long time
attained that goal
for which the clansmen rightly leave home
for the homeless,
even that unrivalled goal of right living, -
attained it even in this very life,
and knowing it for himself,
realizing it for himself,
abode therein,
so that he came to know:

"Destroyed is rebirth,
lived is the holy life,
done is the task,
for me there is no more of being here."

And that monk was yet another of the Arahants.

 


[1] Comy. This monk had neglected his concentration-lesson (kammaṭṭhāna) and had failed to attain.

[2] Mogha-purisā.

[3] Dāyādo. Cf. K.S. iv, 42.

[4] Quoted at VM. i, 4: 'virtue is the beginning of the religion.' Cf. Dhp. 183, Sabbapāpassa, etc., and infra, text 165; Brethren, p. 35, 'virtue (habit = sīla) is habitual good conduct.'

[5] S. i, 13 (the text with which Visuddhi Magga or Path of Purity begins) sīla-patiṭṭhāya naro sappañño, etc.


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