The Nuns’ Quarters

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:

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:

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 āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him: Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmantaṁ ānandaṁ etadavocuṁ:

“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.”

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

“That’s how it is, sisters! That’s how it is, sisters! “Evametaṁ, bhaginiyo, evametaṁ, bhaginiyo. Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: realize a higher distinction than they had before.” ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissatī’”ti.

Then Ānanda educated, encouraged, fired up, and inspired those nuns with a DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario 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 BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, bowed, sat down to one side, and told him what had happened.

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:

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

“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.

“Evametaṁ, ānanda, evametaṁ, ānanda. Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’. *sañjānissati → sañjānissatīti (bahūsu)

“That’s so true, Ānanda! That’s so true! “Evametaṁ, ānanda, evametaṁ, ānanda. Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: realize a higher distinction than they had before. ‘uḷāraṁ pubbenāparaṁ visesaṁ sañjānissati’. *sañjānissati → sañjānissatīti (bahūsu)

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. *The Buddha was speaking of “monks” (bhikkhu) and “nuns” (bhikkhunī) and now returns to the default masculine form bhikkhu, which is inclusive of both monks and nuns, and thus rendered with the literal and gender-neutral “mendicant”.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. *Pariḷāha (“sweltering”) is used in the sense of a “fever” which, arising from mental or physical causes, causes distress in the body (AN 3.35:4.2). Elsewhere it’s used for exceptionally hot and humid weather (Bu Pc 57:7.1.14). It is not uncommon for a meditator to experience symptoms such as sweating when the meditation is not yet in balance.That mendicant should direct their mind towards an inspiring subject as a basis for meditation. *An “inspiring” (pasādanīya) meditation subject (nimitta) is one that promotes joy in that meditator. This is very personal, but for different meditators it might be love, or the breath, or the recollection of the qualities of the Buddha.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 samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario. Then they reflect: *“Reflecting” (paṭisañcikkhati) is in reference to the reviewing (commentary: paccavekkhati) that a good meditator always does at the end of the practice.‘I have accomplished the goal for which I directed my mind. *The mind has been “directed” to a certain meditation subject for the purpose of attaining samādhi. This is in reference to vitakka and vicāra, which have a decisive function in attaining and maintaining the first absorption.Let me now relax.’ *To paṭisaṁharati is to “desist” from a bad deed (MN 61:10.6), to “unwrap” smothering coils (Ud 2.1:3.2), to “pull back” the hand (MN 48:11.7), or to “relax” the bow (DN 3:1.23.9). Here the meditator, confident in their attainment so far, knows that further progress depends not on intensifying effort, but on easing back.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.’ *This phrase indicates second and higher absorptions, as freedom from vitakka and vicāra, and inner contentment are characteristics of the second absorption, while mindful bliss is characteristic of the third.

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. *Tenānanda → tena hānanda (bj); tena ānanda (sya-all)Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. *vedayati → vediyati (bj)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.

What four? Katamesu catūsu? 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. *The Buddha was speaking of “monks” (bhikkhu) and “nuns” (bhikkhunī) and now returns to the default masculine form bhikkhu, which is inclusive of both monks and nuns, and thus rendered with the literal and gender-neutral “mendicant”.Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. 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. *Pariḷāha (“sweltering”) is used in the sense of a “fever” which, arising from mental or physical causes, causes distress in the body (AN 3.35:4.2). Elsewhere it’s used for exceptionally hot and humid weather (Bu Pc 57:7.1.14). It is not uncommon for a meditator to experience symptoms such as sweating when the meditation is not yet in balance.Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. That mendicant should direct their mind towards an inspiring subject as a basis for meditation. *An “inspiring” (pasādanīya) meditation subject (nimitta) is one that promotes joy in that meditator. This is very personal, but for different meditators it might be love, or the breath, or the recollection of the qualities of the Buddha.Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. *Tenānanda → tena hānanda (bj); tena ānanda (sya-all)As they do so, joy springs up. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Being joyful, rapture springs up. Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil. Pītimanassa kāyo passambhati. When the body is tranquil, one feels bliss. Passaddhakāyo sukhaṁ vedayati. *vedayati → vediyati (bj)And when blissful, the mind becomes immersed in samādhi. Sukhino cittaṁ samādhiyati. Then they reflect: *“Reflecting” (paṭisañcikkhati) is in reference to the reviewing (commentary: paccavekkhati) that a good meditator always does at the end of the practice.So iti paṭisañcikkhati: ‘I have accomplished the goal for which I directed my mind. *The mind has been “directed” to a certain meditation subject for the purpose of attaining samādhi. This is in reference to vitakka and vicāra, which have a decisive function in attaining and maintaining the first absorption.‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Let me now relax.’ *To paṭisaṁharati is to “desist” from a bad deed (MN 61:10.6), to “unwrap” smothering coils (Ud 2.1:3.2), to “pull back” the hand (MN 48:11.7), or to “relax” the bow (DN 3:1.23.9). Here the meditator, confident in their attainment so far, knows that further progress depends not on intensifying effort, but on easing back.Handa dāni paṭisaṁharāmī’ti. They relax, and neither place the mind nor keep it connected. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ *This phrase indicates second and higher absorptions, as freedom from vitakka and vicāra, and inner contentment are characteristics of the second absorption, while mindful bliss is characteristic of the third.‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.

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.

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.

Furthermore, a mendicant meditates by observing an aspect of feelings … Puna caparaṁ, ānanda, bhikkhu vedanāsu …pe… mind … citte …pe… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. 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. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. That mendicant should direct their mind towards an inspiring subject as a basis for meditation. Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. As they do so, joy springs up. Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati. Being joyful, rapture springs up. Pamuditassa pīti jāyati. When the mind is full of rapture, the body becomes tranquil. Pītimanassa kāyo passambhati. When the body is tranquil, one feels bliss. Passaddhakāyo sukhaṁ vedayati. And when blissful, the mind becomes immersed in samādhi. Sukhino cittaṁ samādhiyati. Then they reflect: So iti paṭisañcikkhati: ‘I have accomplished the goal for which I directed my mind. ‘yassa khvāhaṁ atthāya cittaṁ paṇidahiṁ, so me attho abhinipphanno. Let me now relax.’ Handa dāni paṭisaṁharāmī’ti. They relax, and neither place the mind nor keep it connected. So paṭisaṁharati ceva na ca vitakketi na ca vicāreti. They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ ‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. That’s how there is directed development. Evaṁ kho, ānanda, paṇidhāya bhāvanā hoti.

And how is there undirected development? Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ *The specification of not directing the mind “externally” only is curious, since mindfulness meditation is normally practiced both internally and externally. The commentary explains that the meditator does not abandon their original meditation object to focus on some other external object, in contrast with the “directed” method. The idea seems to be that a more advanced meditator, since they no longer experience symptoms such as sweltering body, need not employ different strategies to overcome obstacles, but can simply proceed with the meditation and allow the outcomes to flow naturally.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.

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.

And how is there undirected development? Kathañcānanda, appaṇidhāya bhāvanā hoti? Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ *The specification of not directing the mind “externally” only is curious, since mindfulness meditation is normally practiced both internally and externally. The commentary explains that the meditator does not abandon their original meditation object to focus on some other external object, in contrast with the “directed” method. The idea seems to be that a more advanced meditator, since they no longer experience symptoms such as sweltering body, need not employ different strategies to overcome obstacles, but can simply proceed with the meditation and allow the outcomes to flow naturally.Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’ Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’ Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’ Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’ Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. That’s how there is undirected development. Evaṁ kho, ānanda, appaṇidhāya bhāvanā hoti.

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.”

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.

So, Ānanda, I’ve taught you directed development and undirected development. Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Yaṁ, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. 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.” Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, Venerable Ānanda approved what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.