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Majjhima Nikāya 62 Middle Discourses 62Middle Discourses 62
Mahārāhulovādasutta The Greater Exhortation to RāhulaThe Longer Advice to Rāhula
Evaṁ me sutaṁ—I have heard thatSo I have heard. Compared to MN 61, now the Buddha is assigning advanced practices to Rāhula, recommending a diverse range of different meditations. | The unusual structure raises questions as to its historicity, which I will discuss in my final note, having noted relevant details along the way.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Blessed One, early in the morning, adjusted his lower robe and, taking his bowl & outer robe, went into Sāvatthī for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. And Ven. Rāhula, early in the morning, adjusted his lower robe and, taking his bowl & outer robe, went into Sāvatthī for alms following right behind the Blessed One.According to the Commentary, Ven. Rāhula was 18 years old when this discourse took place.And Venerable Rāhula also robed up and followed behind the Buddha. According to the commentary, Rāhula was now eighteen years old, situating this sutta several years after MN 61.
Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi: Then the Blessed One, looking back at Rāhula, addressed him:Then the Buddha looked back at Rāhula and said,
“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. “Rāhula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’”“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’”
“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Just form, O Blessed One? Just form, O One Well-Gone?”“Only form, Blessed One? Only form, Holy One?” The commentary says that the Buddha admonished him because he was admiring his father’s beauty, thinking that he looked similar. See MN 61:8.2, which similarly implies that vanity was a weakness of Rāhula.
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. “Form, Rāhula, & feeling & perception & fabrications & consciousness.”“Form, Rāhula, as well as feeling and perception and choices and consciousness.”
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 the thought occurred to Ven. Rāhula, “Who, having been exhorted face-to-face by the Blessed One, would go into the town for alms today?” So he turned back and sat down at the foot of a tree, folding his legs crosswise, holding his body erect, & establishing mindfulness to the fore.Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a certain tree, setting his body straight, and bringing mindfulness to the present. He decides to meditate rather than eat for that day.
Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Ven. Sāriputta saw Ven. Rāhula sitting at the foot of a tree, his legs folded crosswise, his body held erect, & with mindfulness set to the fore.Venerable Sāriputta saw him sitting there, Rāhula would have still been a novice (sāmaṇera) as he was not yet twenty. It was Sāriputta who ordained him (Kd 1:54.2.7).
Disvāna āyasmantaṁ rāhulaṁ āmantesi: On seeing him, he said to him,and addressed him,
“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. “Rāhula, develop the meditation [bhāvanā] of mindfulness of in-&-out breathing.“Rāhula, develop mindfulness of breathing.
Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti. The meditation of mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.”When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.”
Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: Then Ven. Rāhula, emerging from his seclusion in the evening, went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One,Then in the late afternoon, Rāhula came out of retreat, went to the Buddha, bowed, sat down to one side, and said to him:
“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti? “How, lord, is mindfulness of in-&-out breathing to be developed & pursued so as to be of great fruit, or great benefit?”“Sir, how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?” The Pali text has a striking narrative form. The Buddha encourages Rāhula to contemplate form; then Sāriputta urges him in breath meditation; but when Rāhula asks the Buddha about that, the Buddha ignores him (until much later in the sutta) and instead expands on his instructions on form. The Chinese parallel (EA 17.1 at T ii 581c–582c) paints quite a different picture. Sāriputta does not appear at all, and it is the Buddha who instructs Rāhula when he is meditating, teaching him not just mindfulness of breathing but also the meditations on the ugliness of the body and the divine abidings. Then, when Rāhula approaches him later to ask further about mindfulness of breathing, the Buddha teaches him this right away, omitting entirely the long section on the elements. Both suttas agree on teaching Rāhula a range of meditations, but the Pali implies that he needed to mature his mind with a range of other meditations before attempting mindfulness of breathing, a situation of which Sāriputta was not aware.
“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—{“Rāhula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’ There are these five properties, Rāhula. Which five? The earth property, the water property, the fire property, the wind property, & the space property. “And what is the earth property? The earth property may be either internal or external. What is the internal earth property?} Anything internal, within oneself, that’s hard, solid, & sustained (by craving):The preceding passage in braces is missing from the editions on which both MLS and MLDB are based.“Rāhula, the interior earth element is anything internal, personal, that’s hard, solid, and appropriated. This includes: This largely follows MN 140:14.4 and MN 28:4.1, the latter of which was taught by Sāriputta. There the expanded teaching is clearly situated within the contemplation of form, whereas here it is somewhat abrupt.
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—head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained:head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces; or anything else internal, personal, that’s hard, solid, and appropriated.
ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu. This is called the internal earth property.This is called the interior earth element.
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Now both the internal earth property & the external earth property are simply earth property.The interior earth element and the exterior earth element are just the earth element.
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.
Katamā ca, rāhula, āpodhātu? “And what is the water property?And what is the water element?
Āpodhātu siyā ajjhattikā, siyā bāhirā. The water property may be either internal or external.The water element may be interior or exterior.
Katamā ca, rāhula, ajjhattikā āpodhātu? What is the internal water property?And what is the interior water element?
Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s water, watery, & sustained:Anything internal, personal, that’s water, watery, and appropriated. This includes:
pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that’s water, watery, & sustained:bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine; or anything else internal, personal, that’s water, watery, and appropriated.
ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. This is called the internal water property.This is called the interior water element.
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Now both the internal water property & the external water property are simply water property.The interior water element and the exterior water element are just the water element.
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the water property and makes the water property fade from the mind.When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.
Katamā ca, rāhula, tejodhātu? “And what is the fire property?And what is the fire element?
Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire property may be either internal or external.The fire element may be interior or exterior.
Katamā ca, rāhula, ajjhattikā tejodhātu? What is the internal fire property?And what is the interior fire element?
Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s fire, fiery, & sustained:Anything internal, personal, that’s fire, fiery, and appropriated. This includes:
yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that by which (the body) is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained:that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.
ayaṁ vuccati, rāhula, ajjhattikā tejodhātu. This is called the internal fire property.This is called the interior fire element.
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Now both the internal fire property & the external fire property are simply fire property.The interior fire element and the exterior fire element are just the fire element.
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.
Katamā ca, rāhula, vāyodhātu? “And what is the wind property?And what is the air element?
Vāyodhātu siyā ajjhattikā, siyā bāhirā. The wind property may be either internal or external.The air element may be interior or exterior.
Katamā ca, rāhula, ajjhattikā vāyodhātu? What is the internal wind property?And what is the interior air element?
Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s wind, windy, & sustained:Anything internal, personal, that’s air, airy, and appropriated. This includes:
uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained:winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.
ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. This is called the internal wind property.This is called the interior air element.
Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Now both the internal wind property & the external wind property are simply wind property.The interior air element and the exterior air element are just the air element.
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti. When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.
Katamā ca, rāhula, ākāsadhātu? “And what is the space property?And what is the space element?
Ākāsadhātu siyā ajjhattikā, siyā bāhirā. The space property may be either internal or external.The space element may be interior or exterior.
Katamā ca, rāhula, ajjhattikā ākāsadhātu? What is the internal space property?And what is the interior space element?
Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s space, spatial, & sustained:Anything internal, personal, that’s space, spacious, and appropriated. This includes:
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—the holes of the ears, the nostrils, the mouth, the (passage) whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that’s space, spatial, & sustained:the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated. The MS edition has an extended passage here that appears to be imported from the Abhidhamma (eg, Vb 3:10.5). It would translate as: “space, spacious, void, voidness, opening, openness, untouched, and appropriated by flesh and blood.”
ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu. This is called the internal space property.This is called the interior space element.
Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Now both the internal space property & the external space property are simply space property.The interior space element and the exterior space element are just the space element.
Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. And that should be seen as it has come to be with right discernment: ‘This is not mine, this is not what I am, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti. When one sees it thus as it has come to be with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.
Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi. “Rāhula, develop the meditation in tune with earth.Rāhula, meditate like the earth.
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your 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; Just as when people throw what is clean or unclean on the earth—feces, urine, saliva, pus, or blood—the earth is not horrified, humiliated, or disgusted by it;Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. This simile and those that follow on water, fire, and wind are found at AN 9.11:4.1, where they are also spoken by Sāriputta.
evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi. in the same way, when you are developing the meditation in tune with earth,In the same way, meditate like the earth.
Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.
Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation in tune with water.Meditate like water.
Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.
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; Just as when people wash what is clean or unclean in water—feces, urine, saliva, pus, or blood—the water is not horrified, humiliated, or disgusted by it;Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this.
evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. in the same way, when you are developing the meditation in tune with water,In the same way, meditate like water.
Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.
Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation in tune with fire.Meditate like fire.
Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like fire, pleasant and unpleasant contacts will not occupy your 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; Just as when fire burns what is clean or unclean—feces, urine, saliva, pus, or blood—it is not horrified, humiliated, or disgusted by it;Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this.
evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. in the same way, when you are developing the meditation in tune with fire,In the same way, meditate like fire.
Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.
Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation in tune with wind.Meditate like wind.
Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like wind, pleasant and unpleasant contacts will not occupy your 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; Just as when wind blows what is clean or unclean—feces, urine, saliva, pus, or blood—it is not horrified, humiliated, or disgusted by it;Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this.
evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi. in the same way, when you are developing the meditation in tune with wind,In the same way, meditate like the wind.
Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.
Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation in tune with space.Meditate like space.
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.
Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; Just as space is not established anywhere,Just as space is not established anywhere, This phrase is unique in the early texts. It is quoted by name in Mil 7.4.6:5.4.
evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. in the same way, when you are developing the meditation in tune with space,in the same way, meditate like space.
Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.
Mettaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of goodwill.Meditate on love.
Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. For when you are developing the meditation of goodwill, ill-will will be abandoned.For when you meditate on love any ill will will be given up.
Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of compassion.Meditate on compassion.
Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati. For when you are developing the meditation of compassion, harmfulness will be abandoned.For when you meditate on compassion any cruelty will be given up.
Muditaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of empathetic joy.Meditate on rejoicing.
Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati. For when you are developing the meditation of empathetic joy, resentment will be abandoned.For when you meditate on rejoicing any discontent will be given up.
Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi. For when you are developing the meditation of equanimity, irritation will be abandoned.Meditate on equanimity.
Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati. For when you meditate on equanimity any aversion will be given up.
Asubhaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of the unattractive.Meditate on ugliness.
Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati. For when you are developing the meditation of the unattractive, passion will be abandoned.For when you meditate on ugliness any lust will be given up.
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of the perception of inconstancy.Meditate on impermanence.
Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati. For when you are developing the meditation of the perception of inconstancy, the conceit ‘I am’ will be abandoned.For when you meditate on impermanence any conceit ‘I am’ will be given up.
Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. “Develop the meditation of mindfulness of in-&-out breathing.Develop mindfulness of breathing.
Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? “And how, Rāhula, is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. “There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore.For notes on these sixteen steps, see MN 118.It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.
So satova assasati satova passasati. Always mindful, he breathes in; mindful he breathes out.Just mindful, they breathe in. Mindful, they breathe out. For notes on this practice, see MN 118:17.2.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; “[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’
rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’
‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’
‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’
‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; “[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’
‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’
‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’
‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’
‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; “[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’
‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’
‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; [11] He trains himself, ‘I will breathe in concentrating the mind.’ He trains himself, ‘I will breathe out concentrating the mind.’They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’
‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’
‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; “[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’
‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; [14] He trains himself, ‘I will breathe in focusing on dispassion [lit: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’
‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati. [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. “This, Rāhula, is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti. “When mindfulness of in-&-out breathing is developed & pursued in this way, even one’s final in-breaths & out-breaths are known as they cease, not unknown.”In other words, one dies fully alert.When mindfulness of breathing is developed and cultivated in this way, even as the final breaths cease they are known, not unknown.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Gratified, Ven. Rāhula delighted in the Blessed One’s words.See also: MN 28; MN 61; MN 118; MN 140; MN 147; AN 9:1Satisfied, Venerable Rāhula approved what the Buddha said. The Chinese parallel presents a fuller picture of Rāhula’s progress at this point, saying he went away, developed jhānas, and became an arahant, before returning to announce this to the Buddha, who praised him as the foremost of those desiring training. In the Pali, Rāhula’s awakening occurs differently in MN 147, while he is praised for desiring training at AN 1.209:1.1. | It is not easy to assess the historical authenticity of this sutta. The Chinese version presents a more coherent narrative that may indicate less corruption. Yet it expands the ending, making the sutta a comprehensive account of Rāhula’s progress. The collection from which it stems, the Ekottarikāgama, is the latest and least orthodox of extant Āgama collections, and it could be that it has streamlined a knotty narrative. The Pali, with its abrupt narrative transition and its implication that Sāriputta got his meditation instructions wrong, has more of the randomness of natural dialogue. Yet the fact that the portions extra to the Chinese include not only the person of Sāriputta, but also teachings associated with Sāriputta, is hard to explain as a loss of text. Perhaps both texts have been expanded from a simpler original where the Buddha teaches meditation to his son.
Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.