Reference Translation by Bhikkhu Sujato (CC0).
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out.
Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ:
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti.
“Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”
“Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo.
“That’s how it is, sisters! That’s how it is, sisters!
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.
realize a higher distinction than they had before.”
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.
Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“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 viharantiyo 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 viharati, tassetaṁ pāṭikaṅkhaṁ—uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.
“Evametaṁ, ānanda, evametaṁ, ānanda.
“That’s so true, Ānanda! That’s so true!
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.
realize a higher distinction than they had before.
Katamesu catūsu?
What four?
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
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.
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati.
As they meditate observing an aspect of the body, based on the body there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ.
That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.
As they do so, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes tranquil.
Passaddhakāyo sukhaṁ vedayati.
When the body is tranquil, one feels bliss.
Sukhino cittaṁ samādhiyati.
And when blissful, the mind becomes immersed in samādhi.
So iti paṭisañcikkhati:
Then they reflect:
‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno.
‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṁharāmī’ti.
Let me now relax.’
So paṭisaṁharati ceva na ca vitakketi na ca vicāreti.
They relax, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe…
Furthermore, a mendicant meditates by observing an aspect of feelings …
citte …pe…
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati.
As they meditate observing an aspect of principles, based on principles there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ.
That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.
As they do so, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes tranquil.
Passaddhakāyo sukhaṁ vedayati.
When the body is tranquil, one feels bliss.
Sukhino cittaṁ samādhiyati.
And when blissful, the mind becomes immersed in samādhi.
So iti paṭisañcikkhati:
Then they reflect:
‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno.
‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṁharāmī’ti.
Let me now relax.’
So paṭisaṁharati ceva na ca vitakketi na ca vicāreti.
They relax, and neither place the mind nor keep it connected.
‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti.
That’s how there is directed development.
Kathañcānanda, appaṇidhāya bhāvanā hoti?
And how is there undirected development?
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti.
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’
Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti.
That’s how there is undirected development.
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.
So, Ānanda, I’ve taught you directed development and undirected development.
Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.
Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda approved what the Buddha said.
Dasamaṁ.
Ambapālivaggo paṭhamo.
Tassuddānaṁ
Ambapāli sato bhikkhu,
Sālā kusalarāsi ca;
Sakuṇagghi makkaṭo sūdo,
Gilāno bhikkhunupassayoti.
Reference Translation by Bhikkhu Sujato (CC0).
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out.
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
“Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.”
“That’s how it is, sisters! That’s how it is, sisters!
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
realize a higher distinction than they had before.”
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“That’s so true, Ānanda! That’s so true!
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to
realize a higher distinction than they had before.
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.
As they meditate observing an aspect of the body, based on the body there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
As they do so, joy springs up.
Being joyful, rapture springs up.
When the mind is full of rapture, the body becomes tranquil.
When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed in samādhi.
Then they reflect:
‘I have accomplished the goal for which I directed my mind.
Let me now relax.’
They relax, and neither place the mind nor keep it connected.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
Furthermore, a mendicant meditates by observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
As they meditate observing an aspect of principles, based on principles there arises sweltering in the body, or mental sluggishness, or the mind is externally scattered.
That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
As they do so, joy springs up.
Being joyful, rapture springs up.
When the mind is full of rapture, the body becomes tranquil.
When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed in samādhi.
Then they reflect:
‘I have accomplished the goal for which I directed my mind.
Let me now relax.’
They relax, and neither place the mind nor keep it connected.
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’
That’s how there is directed development.
And how is there undirected development?
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’
Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’
And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’
And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’
That’s how there is undirected development.
So, Ānanda, I’ve taught you directed development and undirected development.
Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.
Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
That is what the Buddha said.
Satisfied, Venerable Ānanda approved what the Buddha said.
Atha 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:
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti.
“Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo.
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.
Atha 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:
“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 viharantiyo 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 viharati, tassetaṁ pāṭikaṅkhaṁ—uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.
“Evametaṁ, ānanda, evametaṁ, ānanda.
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ:
‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’.
Katamesu catūsu?
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Tassa kāye kāyānupassino viharato 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.
Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe…
citte …pe…
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Tassa dhammesu dhammānupassino viharato 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.
Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti.
Kathañcānanda, 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.
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.
Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.
Idamavoca bhagavā.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Dasamaṁ.
Ambapālivaggo paṭhamo.
Tassuddānaṁ
Ambapāli sato bhikkhu,
Sālā kusalarāsi ca;
Sakuṇagghi makkaṭo sūdo,
Gilāno bhikkhunupassayoti.