Majjhima Nikāya 62 Mahārāhulovādasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

The Mahārāhulovāda Sutta - The Greater Advice to Rāhula

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

Then, having robed himself in the morning and taking his bowl and robe, the Blessed One entered Sāvatthī for alms.

Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

Venerable Rāhula also robed himself in the morning and taking his bowl and robe, followed the Blessed One step by step.

Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi: “yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti.

Then the Blessed One, looking back, addressed Venerable Rāhula: Whatever form, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near: all forms should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.

“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti?

Is it only form, Blessed One? Is it only form, Well-Gone One?

“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti.

Form as well, Rāhula, feeling as well, Rāhula, perception as well, Rāhula, formations as well, Rāhula, consciousness as well, Rāhula.

Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Then Venerable Rāhula thought, Who today will be advised in person by the Blessed One and enter the village for alms? and he turned back and sat at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.

Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Venerable Sāriputta saw Venerable Rāhula sitting at the root of a certain tree, cross-legged, setting mindfulness on itself, straightening his body.

Disvāna āyasmantaṁ rāhulaṁ āmantesi: “ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.

Seeing him, Venerable Sāriputta addressed him: Develop mindfulness of breathing, Rāhula.

Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti.

Mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.

Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then, in the evening, Venerable Rāhula emerged from seclusion and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: “kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti?

Sitting to one side, Venerable Rāhula said to the Blessed One: How, Venerable Sir, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu.

Whatever, Rāhula, is internal, pertaining to oneself, solid, clung to: such as hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, or whatever else is internal, pertaining to oneself, solid, clung to: this is called, Rāhula, the internal earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.

Both the internal earth element and the external earth element are simply the earth element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.

Katamā ca, rāhula, āpodhātu?

What, Rāhula, is the water element?

Āpodhātu siyā ajjhattikā, siyā bāhirā.

The water element may be either internal or external.

Katamā ca, rāhula, ajjhattikā āpodhātu?

What, Rāhula, is the internal water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā āpodhātu.

Whatever internally, belonging to oneself, is water, watery, and clung to: such as bile, phlegm, pus, blood, sweat, fat, tears, grease, spit, snot, oil of the joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung to: this is called, Rāhula, the internal water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.

Both the internal water element and the external water element are simply the water element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.

Katamā ca, rāhula, tejodhātu?

What, Rāhula, is the fire element?

Tejodhātu siyā ajjhattikā, siyā bāhirā.

The fire element may be either internal or external.

Katamā ca, rāhula, ajjhattikā tejodhātu?

What, Rāhula, is the internal fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā tejodhātu.

Whatever internally, belonging to oneself, is fire, fiery, and clung to: such as that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets fully digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung to: this is called, Rāhula, the internal fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.

Both the internal fire element and the external fire element are simply the fire element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.

Katamā ca, rāhula, vāyodhātu?

What, Rāhula, is the air element?

Vāyodhātu siyā ajjhattikā, siyā bāhirā.

The air element may be either internal or external.

Katamā ca, rāhula, ajjhattikā vāyodhātu?

What, Rāhula, is the internal air element?

Whatever internally, belonging to oneself, is air, airy, and clung to: such as up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breathing and out-breathing, or whatever else internally, belonging to oneself, is air, airy, and clung to: this is called, Rāhula, the internal air element.

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu.

Both the internal air element and the external air element are simply the air element. And that should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self. Seeing it thus as it really is with correct wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.

Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.

The external air element is just the air element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the air element, and the mind becomes dispassionate towards the air element.

Katamā ca, rāhula, ākāsadhātu?

And what, Rahula, is the space element?

Ākāsadhātu siyā ajjhattikā, siyā bāhirā.

The space element may be internal or external.

Katamā ca, rāhula, ajjhattikā ākāsadhātu?

And what, Rahula, is the internal space element?

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ— ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu.

Whatever internal, belonging to oneself, space, spatial and included, that is, the cavity of the ear, the nostrils, the door of the mouth, and whereby one swallows what is eaten, drunk, consumed, and tasted, and where it stays, and whereby it is excreted from below, or whatever else internal, belonging to oneself, space, spatial and included, not contacted by flesh and blood: this is called the internal space element.

Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.

Both the internal space element and the external space element are simply the space element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen as it truly is with proper wisdom thus: This is not mine, I am not this, this is not my self.

Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti.

Seeing it thus as it truly is with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.

Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation that is like the earth, Rahula.

Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi.

Just as, Rahula, the earth is not repelled, humiliated, or disgusted by anything clean or unclean placed on it; similarly, Rahula, develop contemplation that is like the earth.

For, Rahula, for one who is developing the contemplation that is like the earth, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind. Develop contemplation that is like water, Rahula.

Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

Just as, Rahula, water washes clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop the contemplation that is like water.

Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like water, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation that is like fire, Rahula.

Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing the contemplation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

Just as, Rahula, fire burns clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop contemplation that is like fire.

Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like fire, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi.

Develop contemplation that is like wind, Rahula. For, Rahula, for one who is developing contemplation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Just as, Rahula, the wind blows clean and unclean things without being repelled, humiliated, or disgusted; similarly, Rahula, develop contemplation that is like wind.

Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like wind, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation that is like space, Rahula.

Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi.

Just as, Rahula, space is not established anywhere; similarly, Rahula, develop contemplation that is like space.

Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

For, Rahula, for one who is developing contemplation that is like space, agreeable and disagreeable sensory impressions that have arisen will not overpower his mind.

Mettaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation on goodwill, Rahula.

Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati.

For, Rahula, for one who is developing contemplation on goodwill, any ill-will will be abandoned.

Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation on compassion, Rahula.

Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati.

For, Rahula, for one who is developing contemplation on compassion, any cruelty will be abandoned.

Muditaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation on appreciative joy, Rahula.

Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati.

For, Rahula, for one who is developing contemplation on appreciative joy, any discontent will be abandoned.

Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop contemplation on equanimity, Rahula.

Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati.

For, Rahula, for one who is developing contemplation on equanimity, any aversion will be abandoned.

Asubhaṁ, rāhula, bhāvanaṁ bhāvehi.

Rahula, develop contemplation on the unattractive.

Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati.

For you, Rahula, developing the contemplation on the unattractive, any passion will be abandoned.

Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi.

Develop the perception of inconstancy, Rahula.

Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati.

For you, Rahula, developing the perception of inconstancy, any conceit I am will be abandoned.

Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.

Develop mindfulness of breathing, Rahula.

Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.

For you, Rahula, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit.

Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?

How, Rahula, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Here, Rahula, a disciple, having gone to the forest, to the foot of a tree, or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness on itself.

So satova assasati satova passasati.

Mindful he breathes in, mindful he breathes out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.

Breathing in long, he knows, I breathe in long; or breathing out long, he knows, I breathe out long. Breathing in short, he knows, I breathe in short; or breathing out short, he knows, I breathe out short.

‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.

He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body.

He trains thus: I shall breathe in calming bodily formation; he trains thus: I shall breathe out calming bodily formation.

‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.

He trains thus: I shall breathe in experiencing joy; he trains thus: I shall breathe out experiencing joy. He trains thus: I shall breathe in experiencing pleasure; he trains thus: I shall breathe out experiencing pleasure.

He trains thus: I shall breathe in experiencing the mental formation; he trains thus: I shall breathe out experiencing the mental formation. He trains thus: I shall breathe in calming the mental formation; he trains thus: I shall breathe out calming the mental formation.

‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.

He trains thus: I shall breathe in experiencing the mind; he trains thus: I shall breathe out experiencing the mind.

He trains thus: I shall breathe in gladdening the mind; he trains thus: I shall breathe out gladdening the mind. He trains thus: I shall breathe in concentrating the mind; he trains thus: I shall breathe out concentrating the mind. He trains thus: I shall breathe in liberating the mind; he trains thus: I shall breathe out liberating the mind.

‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

He trains thus: I shall breathe in contemplating inconstancy; he trains thus: I shall breathe out contemplating inconstancy. He trains thus: I shall breathe in contemplating dispassion; he trains thus: I shall breathe out contemplating dispassion. He trains thus: I shall breathe in contemplating cessation; he trains thus: I shall breathe out contemplating cessation. He trains thus: I shall breathe in contemplating relinquishment; he trains thus: I shall breathe out contemplating relinquishment.

Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.

Thus developed, Rahula, mindfulness of breathing, thus cultivated, is of great fruit and benefit.

Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.

With mindfulness of breathing so developed and so cultivated, even the final in-breaths and out-breaths are known as they cease, not unknown.

Idamavoca bhagavā.

This is what the Blessed One said.

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.

Delighted, venerable Rahula rejoiced in what the Blessed One had said.

Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.

The Greater Discourse of Advice to Rahula is finished.