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Mahàràhulovàdasuttaü (MN 62)
The Long Discourse Giving Advice to Ràhula

Edited & Translated by ânandajoti Bhikkhu
(revised edition, October 2008)

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1: Being Advised

1a: Receiving good advice

ekaü samayaü Bhagavà Sàvatthiyaü viharati
at one time the Gracious One was dwelling near Sàvatthã

Jetavane Anàthapiõóikassa àràme.
at Anàthapiõóika's grounds in Jeta's Wood.

Atha kho Bhagavà pubbanhasamayaü nivàsetvà,
Then the Gracious One, having dressed in the morning time,

pattacãvaraü àdàya Sàvatthiü piõóàya pàvisi.
after picking up his bowl and robe, was entering Sàvatthã for alms.

âyasmà pi kho Ràhulo pubbanhasamayaü nivàsetvà,
Also venerable Ràhula, having dressed in the morning time,

pattacãvaraü àdàya Bhagavantaü piññhito piññhito anubandhi.
after picking up his bowl and robe, followed along close behind the Gracious One.

Atha kho Bhagavà apaloketvà àyasmantaü Ràhulaü àmantesi:
Then the Gracious One, looking back, addressed venerable Ràhula, saying:

ßYaü kiÿci Ràhula råpaü atãtànàgatapaccuppannaü,
ßWhatever form there is, Ràhula, past, future, or present,

ajjhattaü và bahiddhà và, oëàrikaü và sukhumaü và,
inside or outside, gross or subtle,

hãnaü và paõãtaü và, yaü dåre santike và sabbaü råpaü:
base or excellent, whether far or near, (in regard to) all form:

ßNetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbanû-ti.
like this it ought to be seen as it really is, with right wisdom.û

ßRåpam-eva nu kho Bhagavà? Råpam-eva nu kho Sugatàû ti.
ßOnly form, Gracious One? Only form, Fortunate One?û

ßRåpam-pi Ràhula, vedanà pi Ràhula, saÿÿà pi Ràhula,
ßForm, Ràhula - and feelings, Ràhula - and perceptions, Ràhula -

saïkhàrà pi Ràhula, viÿÿàõam-pi Ràhulàû ti,
and (mental) processes, Ràhula - and consciousness, Ràhula.û

1b: Receiving further advice

Atha kho àyasmà Ràhulo: ßko najja Bhagavatà
Then venerable Ràhula thought: ßWho today, when the Gracious One

sammukhà ovàdena ovadito gàmaü piõóàya pavisissatã?û ti
has advised him with (such) advice to his face, could enter a village for alms?û

Tato pañinivattitvà aÿÿatarasmiü rukkhamåle nisãdi.
Therefore having turned back he sat down at the root of a certain tree.

Pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
After folding his legs crosswise, and setting his body straight,

parimukhaü satiü upaññhapetvà.
he established mindfulness at the front.

Addasà kho àyasmà Sàriputto àyasmantaü Ràhulaü
Venerable Sàriputta saw that venerable Ràhula

aÿÿatarasmiü rukkhamåle nisinnaü pallaïkaü àbhujitvà,
was sitting down at the root of a certain tree, and had folded his legs crosswise,

ujuü kàyaü paõidhàya parimukhaü satiü upaññhapetvà,
set his body straight, and established mindfulness at the front,

disvàna àyasmantaü Ràhulaü àmantesi:
and having seen him, he addressed venerable Ràhula, saying:

ßânàpànasatiü Ràhula bhàvanaü bhàvehi.
ßDevelop the meditation, Ràhula, that is mindfulness while breathing.

ânàpànasati Ràhula bhàvità bahulãkatà
Mindfulness while breathing, Ràhula, when it has been developed and made much of

mahapphalà hoti mahànisaüsàû ti.
yields great fruit and brings great advantages.û

Atha kho àyasmà Ràhulo sàyanhasamayaü patisallànà vuññhito
Then venerable Ràhula rising from seclusion in the evening time

yena Bhagavà tenupasaïkami,
approached the Gracious One,

upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü nisãdi.
and after approaching and worshipping the Gracious One, he sat down on one side.

Ekamantaü nisinno kho àyasmà Ràhulo Bhagavantaü etad-avoca:
While sitting on one side, venerable Ràhula said this to the Gracious One:

ßKathaü bhàvità nu kho bhante ànàpànasati
ßHow, reverend Sir, does mindfulness while breathing when it has been developed

kathaü bahulãkatà mahapphalà hoti mahànisaüsàû ti.
and made much of yield great fruit, bring great advantages?û

2: The elements, first meditation Here the meditation on the elements is worked out in detail. Commenting on the meditation as given in brief in Mahàsatipaññhànasuttaü (D. 22), Visuddhimagga (11. 30) says: Just as a cow-butcher while fattening a cow, bringing it to the slaughter-house, binding it up and making it stand there; then slaying it and seeing it slain and dead, still doesn't lose the idea: this is a cow so long as he has not torn it apart and dismembered it. But after dismembering it, while sitting there, he loses the idea of cow, and the idea of meat occurs, and he doesnt think: I am selling a cow, this is cow they are carrying off, rather he thinks I am selling meat, this is meat they are carrying off. So too, a monk...does not lose the idea this is a being, this is a person, this is an individual, so long as he does not review this body...and classify what is (otherwise) dense into the elements. But after reviewing the elements he loses the idea this is a being (etc.) and on account of the elements he settles his mind.⁰¹

2a: Earth is not self

ßYaü kiÿci Ràhula ajjhattaü paccattaü
ßWhatever there is, Ràhula, that is inside, in oneself,

kakkhalaü kharigataü upàdinnaü, seyyathãdaü:
that is hard or has become solid, and is attached to, like this:

yaü và panaÿÿam-pi kiÿci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

kakkhalaü kharigataü upàdinnaü,
that is hard, or has become solid, and is attached to,

ayaü vuccati Ràhula ajjhattikà pañhavãdhàtu.
that, Ràhula, is called the internal earth element.

Yà ceva kho pana ajjhattikà pañhavãdhàtu,
Now, that which is the internal earth element,

yà ca bàhirà pañhavãdhàtu, pañhavãdhàtu-r-evesà.
and that which is the external earth element, that is only the earth element.

Taü ßnetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappaÿÿàya disvà,
Having seen it like this, as it really is, with right wisdom,

pañhavãdhàtuyà nibbindati, pañhavãdhàtuyà cittaü viràjeti.
one loses interest in the earth element, one detaches the mind from the earth element.

2b: Water is not self

Katamà ca Ràhula àpodhàtu? âpodhàtu siyà ajjhattikà siyà bàhirà.
And what, Ràhula, is the water-element? The water element may be internal or may be external.

Katamà ca Ràhula ajjhattikà àpodhàtu?
And what, Ràhula, is the internal water element?

Yaü ajjhattaü paccattaü àpo àpogataü upàdinnaü, seyyathãdaü:
That which is inside, in oneself, that is water, or has become watery, and is attached to, like this:

yaü và panaÿÿam-pi kiÿci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

àpo àpogataü upàdinnaü,
that is water, or has become watery, and is attached to,

ayaü vuccati Ràhula ajjhattikà àpodhàtu.
that, Ràhula, is called the internal water element.

Yà ceva kho pana ajjhattikà àpodhàtu,
Now, that which is the internal water element,

yà ca bàhirà àpodhàtu, àpodhàtu-r-evesà.
and that which is the external water element, that is only the water element.

Taü ßnetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappaÿÿàya disvà,
Having seen it like this, as it really is, with right wisdom,

àpodhàtuyà nibbindati, àpodhàtuyà cittaü viràjeti.
one loses interest in the water element, one detaches the mind from the water element.

2c: Fire is not self

Katamà ca Ràhula tejodhàtu? Tejodhàtu siyà ajjhattikà siyà bàhirà.
And what, Ràhula, is the fire element? The fire element may be internal or may be external.

Katamà ca Ràhula ajjhattikà tejodhàtu?
And what, Ràhula, is the internal fire element?

Yaü ajjhattaü paccattaü tejo tejogataü upàdinnaü, seyyathãdaü:
That which is inside, in oneself, that is fire, or has become fiery, and is attached to, like this:

yaü và panaÿÿam-pi kiÿci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

tejo tejogataü upàdinnaü,
that is fire, or has become fiery, and is attached to,

ayaü vuccati Ràhula ajjhattikà tejodhàtu.
that, Ràhula, is called the internal fire element.

Yà ceva kho pana ajjhattikà tejodhàtu,
Now, that which is the internal fire element,

yà ca bàhirà tejodhàtu, tejodhàtu-r-evesà.
and that which is the external fire element, that is only the fire element.

Taü ßnetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappaÿÿàya disvà,
Having seen it like this, as it really is, with right wisdom,

tejodhàtuyà nibbindati, tejodhàtuyà cittaü viràjeti.
one loses interest in the fire element, one detaches the mind from the fire element.

2d: Wind is not self

Katamà ca Ràhula vàyodhàtu? Vàyodhàtu siyà ajjhattikà siyà bàhirà.
And what, Ràhula, is the wind element? The wind element may be internal or may be external.

Katamà ca Ràhula ajjhattikà vàyodhàtu?
And what, Ràhula, is the internal wind element?

Yaü ajjhattaü paccattaü vàyo vàyogataü upàdinnaü, seyyathãdaü:
That which is inside, in oneself, that is wind, or has become windy, and is attached to, like this:

yaü và panaÿÿam-pi kiÿci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

vàyo vàyogataü upàdinnaü,
that is wind, or has become windy, and is attached to,

ayaü vuccati Ràhula ajjhattikà vàyodhàtu.
that, Ràhula, is called the internal wind element.

Yà ceva kho pana ajjhattikà vàyodhàtu,
Now, that which is the internal wind element,

yà ca bàhirà vàyodhàtu, vàyodhàtu-r-evesà.
and that which is the external wind element, that is only the wind element.

Taü ßnetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappaÿÿàya disvà,
Having seen it like this, as it really is, with right wisdom,

vàyodhàtuyà nibbindati, vàyodhàtuyà cittaü viràjeti.
one loses interest in the wind element, one detaches the mind from the wind element.

2e: Space is not self Sometimes this meditation is given in regard to 4 elements only (e.g. M 28). But here the space element (àkàsadhàtu) is also included. Elsewhere these 5 plus consciousness (viÿÿàõa) are combined (e.g. M 140). The renderings that have been adopted here are largely determined by the need for coherence in regard to the two meditations on the elements that are taught in this discourse. It should be remembered though that the first four elements also represent qualities which Visuddhimagga (11. 39) defines like this: the characteristic mark of the earth element is firmness (thaddha)...of water is bonding (àbandhana)...of fire is maturing (paripàcana)...and of wind is supporting (vitthambana).⁰²

Katamà ca Ràhula àkàsadhàtu? âkàsadhàtu siyà ajjhattikà siyà bàhirà.
And what, Ràhula, is the space element? The space element may be internal or may be external.

Katamà ca Ràhula ajjhattikà àkàsadhàtu?
And what, Ràhula, is the internal space element?

Yaü ajjhattaü paccattaü àkàsaü àkàsagataü upàdinnaü seyyathãdaü:
That which is inside that is space, or has become spacy, and is attached to, like this:

yaü và panaÿÿam-pi kiÿci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

àkàsa àkàsagataü upàdinnaü,
that is space, or has become spacy, and is attached to,

ayaü vuccati Ràhula ajjhattikà àkàsadhàtu.
that, Ràhula, is called the internal space element.

Yà ceva kho pana ajjhattikà àkàsadhàtu,
Now, that which is the internal space element,

yà ca bàhirà àkàsadhàtu, àkàsadhàtu-r-evesà.
and that which is the external space element, that is only the space element.

Taü ßnetaü mama, nesoham-asmi, na meso attàû ti,
ßThis is not mine, I am not this, this is not my self,û

evam-etaü yathàbhåtaü sammappaÿÿàya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappaÿÿàya disvà,
Having seen it like this, as it really is, with right wisdom,

àkàsadhàtuyà nibbindati, àkàsadhàtuyà cittaü viràjeti.
one loses interest in the space element, one detaches the mind from the space element.

3: The Elements, second meditation

3a: Being even as the earth

Pañhavãsamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as the earth, Develop the meditation - bhàvanaü bhàvehi, could be more literally rendered as develop the development if it wasn't so unidiomatic. Fortunately meditation has a broad range of meanings in English, sufficient to adequately cover the usage in the Pàëi but it is as well to bear in mind the more literal meaning in the original. Even as the earth - pañhavãsamaü, - there is evidently a pun intended in the Pàëi here on -sama, which may mean similar to or the same as on the one hand; and calm or peaceful on the other. The present translation is an attempt to maintain the same ambiguity in the English. If we took the liberty to translate the word twice we could give it as: develop the meditation that is to be peaceful just as the earth is... With this advice on meditation cf. the similar instruction given in Kakacåpamasuttaü, M. 21.⁰³

pañhavãsamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as the earth,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

Seyyathà pi Ràhula pañhaviyà sucim-pi nikkhipanti,
Just as, Ràhula, they throw what is clean on the earth,

asucim-pi nikkhipanti, gåthagatam-pi nikkhipanti,
and they throw what is unclean, and they throw what has become dung,

muttagatam-pi nikkhipanti, khelagatam-pi nikkhipanti,
and they throw what has become urine, and they throw what has become spit,

pubbagatam-pi nikkhipanti, lohitagatam-pi nikkhipanti,
and they throw what has become pus, and they throw what has become blood, What has become dung...urine...spit...pus...blood - gåthagataü... muttagataü... khelagataü... pubbagataü... lohitagataü... (see also kharigataü, àpogataü, tejogataü, vàyogataü, and àkàsagataü in the first of the meditations above). The translation here sounds rather literal, but its hard to avoid, as all the words in question are in common use without the affix -gataü, and we must presume that its use is intended to add meaning to the words and not simply be synomynous with them.⁰⁴

na ca tena pañhavã aññãyati và haràyati và jigucchati và,
but the earth is not distressed, or ashamed, or disgusted by it,

evam-eva kho tvaü Ràhula pañhavãsamaü bhàvanaü bhàvehi,
just so do you, Ràhula, develop the meditation that is to be even as the earth,

pañhavãsamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as the earth

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

3b: Being even as the water

âposamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as water,

àposamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as water,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

Seyyathà pi Ràhula pañhaviyà sucim-pi dovanti,
Just as, Ràhula, they wash away what is clean in the water,

asucim-pi dovanti, gåthagatam-pi dovanti,
and they wash away what is unclean, and they wash away what has become dung,

muttagatam-pi dovanti, khelagatam-pi dovanti,
and they wash away what has become urine, and they wash away what has become spit,

pubbagatam-pi dovanti, lohitagatam-pi dovanti,
and they wash away what has become pus, and they wash away what has become blood,

na ca tena àpo aññãyati và haràyati và jigucchati và,
but the water is not distressed, or ashamed, or disgusted by it,

evam-eva kho tvaü Ràhula àposamaü bhàvanaü bhàvehi,
just so do you, Ràhula, develop the meditation that is to be even as water,

àposamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as water

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

3c: Being even as fire

Tejosamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as fire,

tejosamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as fire,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

Seyyathà pi Ràhula pañhaviyà sucim-pi óahati,
Just as, Ràhula, they burn what is clean in fire,

asucim-pi óahati, gåthagatam-pi óahati,
and they burn what is unclean, and they burn what has become dung,

muttagatam-pi óahati, khelagatam-pi óahati,
and they burn what has become urine, and they burn what has become spit,

pubbagatam-pi óahati, lohitagatam-pi óahati,
and they burn what has become pus, and they burn what has become blood,

na ca tena tejo aññãyati và haràyati và jigucchati và,
but the fire is not distressed, or ashamed, or disgusted by it,

evam-eva kho tvaü Ràhula tejosamaü bhàvanaü bhàvehi,
just so do you, Ràhula, develop the meditation that is to be even as fire,

tejosamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as fire

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

3d: Being even as the wind

Vàyosamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as the wind,

vàyosamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as the wind,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

Seyyathà pi Ràhula vàyo sucim-pi upavàyati,
Just as, Ràhula, the wind blows over what is clean,

asucim-pi upavàyati, gåthagatam-pi upavàyati,
and it blows over what is unclean, and it blows over what has become dung,

muttagatam-pi upavàyati, khelagatam-pi upavàyati,
and it blows over what has become urine, and it blows over what has become spit,

pubbagatam-pi upavàyati, lohitagatam-pi upavàyati,
and it blows over what has become pus, and it blows over what has become blood,

na ca tena vàyo aññãyati và haràyati và jigucchati và,
but the wind is not distressed, or ashamed, or disgusted by it,

evam-eva kho tvaü Ràhula vàyosamaü bhàvanaü bhàvehi,
just so do you, Ràhula, develop the meditation that is to be even as the wind,

vàyosamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as the wind

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

3e: Being even as space

âkàsasamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as space,

àkàsasamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as space,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

Seyyathà pi Ràhula àkàso na katthaci patiññhito,
Just as, Ràhula, space doesn't settle anywhere,

evam-eva kho tvaü Ràhula àkàsasamaü bhàvanaü bhàvehi,
just so do you, Ràhula, develop the meditation that is to be even as space,

âkàsasamaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is to be even as space,

uppannà manàpàmanàpà phassà cittaü na pariyàdàya ñhassanti.
appealing and unappealing contacts that have arisen in the mind will not take a hold there.

4: Six further meditations

Mettaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is friendliness,

mettaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is friendliness

yo vyàpàdo so pahãyissati.
whatever ill-will there is will be given up. The first four meditations given in this section constitute what are collectively known as the spiritual moods (brahmavihàra), or the measureless states (appamaÿÿa). The teaching given here is also confirmed in a discourse by Ven Sàriputta (D. 33), where he says: It is impossible, friend, it cannot happen, that when the freedom of mind (cetovimutti) that is friendliness has been developed...that ill-will can take hold of the mind - that surely will not be, for this is the escape from ill-will, namely, the freedom of mind that is friendliness.

The discourse continues in the same way in regard to compassion & violence, and gladness & discontent. There, however, equanimity (upekkhà) is said to overcome passion, not resentment as here. It is possible that this reflects a change in the meaning of the word upekkhà. In the Buddhist tradition there is unamnity, it seems, on the meaning of upekkhà as equanimity, literally: on-looking, from prefix upa on + Ñ ikkha look. However, upa also has the meaning of over, and in this sense we then get the meaning , or as we might say, forgiveness, which seems to be a better antonyn to resentment, and more coherent with the other three moods.⁰⁵

Karuõaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is kindness,

karuõaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is kindness

yà vihesà sà pahãyissati.
whatever violence there is will be given up.

Muditaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is gladness,

muditaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is gladness

yà arati sà pahãyissati.
whatever discontent there is will be given up.

Upekkhaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is equanimity,

upekkhaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is equanimity

yo pañigho so pahãyissati.
whatever resentment there is will be given up.

Asubhaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, on the unattractive,

asubhaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation on the unattractive

yo ràgo so pahãyissati.
whatever passion there is will be given up. The meditation on the unattractive (asubha) here is said by the commentary to refer to what are known as the charnel-ground (sãvathãka) meditations. In Visuddhimagga 10 kinds of corpse in various stages of decay are described for contemplation, which only partially coincides with the same contemplation as given in the discourses (cf. M. 10 etc.).⁰⁶

Aniccasaÿÿaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is the perception of impermanence,

aniccasaÿÿaü hi te Ràhula bhàvanaü bhàvayato
for, Ràhula, from developing the meditation that is the perception of impermanence

yo asmimàno so pahãyissati.
whatever (kind of) `I am' conceit there is will be given up. cf. Saü 22. 49: those who, in regard to form, which is an impermanent, suffering, and changeable thing, do not look on it, thinking I am better, I am the same, or I am lower, they see things as they really are... (the same is then said in regard to feelings. perceptions, (mental) processes, and consciousness).⁰⁷

5: Mindfulness while breathing

5a: Preliminaries

ânàpànasatiü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is mindfulness while breathing,

ànàpànasati Ràhula bhàvità bahulãkatà
mindfulness while breathing, Ràhula, when developed and made much of

mahapphalà hoti mahànisaüsà.
yields great fruit, brings great advantages.

Kathaü bhàvità ca Ràhula ànàpànasati kathaü bahulãkatà
And how, Ràhula, does mindfulness while breathing when it has been developed and made much of

mahapphalà hoti mahànisaüsà?
yield great fruit and bring great advantages?

Idha Ràhula bhikkhu araÿÿagato và, rukkhamålagato và,
Here, Ràhula, a monk who has gone to the wilderness, or to the root of a tree,

suÿÿàgàragato và, nisãdati.
or to an empty place, sits down.

Pallaïkaü àbhujitvà, ujuü kàyaü paõidhàya,
After folding his legs crosswise, setting his body straight,

parimukhaü satiü upaññhapetvà,
and establishing mindfulness at the front,

so sato va assasati, sato passasati.
ever mindful he breathes in, mindful he breathes out.

5b: Contemplation of the body

Dãghaü và assasanto ßdãghaü assasàmãû ti pajànàti,
While breathing in long, he knows ßI am breathing in longû,

dãghaü và passasanto ßdãghaü passasàmãû ti pajànàti,
while breathing out long, he knows ßI am breathing out longû,

rassaü và assasanto ßrassaü assasàmãû ti pajànàti,
while breathing in short, he knows ßI am breathing in shortû,

rassaü và passasanto ßrassaü passasàmãû ti pajànàti,
while breathing out short, he knows ßI am breathing out shortû,

sabbakàyapañisaüvedã assasissàmã ti sikkhati,
he trains like this: experiencing the whole body I will breathe in,

sabbakàyapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,

passambhayaü kàyasaïkhàraü assasissàmã ti sikkhati,
he trains like this: making the bodily process calm I will breathe in,

passambhayaü kàyasaïkhàraü passasissàmã ti sikkhati.
he trains like this: making the bodily process calm I will breathe out.

5c: Contemplation of feelings

Pãtipañisaüvedã assasissàmã ti sikkhati,
He trains like this: experiencing joy I will breathe in,

pãtipañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing joy I will breathe out,

sukhapañisaüvedã assasissàmã ti sikkhati,
he trains like this: experiencing pleasure I will breathe in,

sukhapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing pleasure I will breathe out,

cittasaïkhàrapañisaüvedã assasissàmã ti sikkhati,
he trains like this: experiencing the mental process I will breathe in,

cittasaïkhàrapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the mental process I will breathe out,

passambhayaü cittasaïkhàraü assasissàmã ti sikkhati,
he trains like this: making the mental process calm I will breathe in,

passambhayaü cittasaïkhàraü passasissàmã ti sikkhati.
he trains like this: making the mental process calm I will breathe out.

5d: Contemplation of the mind

Cittapañisaüvedã assasissàmã ti sikkhati,
He trains like this: experiencing the mind I will breathe in,

cittapañisaüvedã passasissàmã ti sikkhati,
he trains like this: experiencing the mind I will breathe out,

abhippamodayaü cittaü assasissàmã ti sikkhati,
he trains like this: gladdening the mind I will breathe in,

abhippamodayaü cittaü passasissàmã ti sikkhati,
he trains like this: gladdening the mind I will breathe out,

samàdahaü cittaü assasissàmã ti sikkhati,
he trains like this: concentrating the mind I will breathe in,

samàdahaü cittaü passasissàmã ti sikkhati,
he trains like this: concentrating the mind I will breathe out,

vimocayaü cittaü assasissàmã ti sikkhati,
he trains like this: freeing the mind I will breathe in,

vimocayaü cittaü passasissàmã ti sikkhati.
he trains like this: freeing the mind I will breathe out.

5e: Contemplation of (the Nature of) Things

Aniccànupassã assasissàmã ti sikkhati,
He trains like this: contemplating impermanence I will breathe in,

aniccànupassã passasissàmã ti sikkhati,
he trains like this: contemplating impermanence I will breathe out,

viràgànupassã assasissàmã ti sikkhati,
he trains like this: contemplating dispassion I will breathe in,

viràgànupassã passasissàmã ti sikkhati,
he trains like this: contemplating dispassion I will breathe out,

nirodhànupassã assasissàmã ti sikkhati,
he trains like this: contemplating cessation I will breathe in,

nirodhànupassã passasissàmã ti sikkhati,
he trains like this: contemplating cessation I will breathe out,

pañinissaggànupassã assasissàmã ti sikkhati,
he trains like this: contemplating letting go I will breathe in,

pañinissaggànupassã passasissàmã ti sikkhati.
he trains like this: contemplating letting go I will breathe out.

The Conclusion

Evaü bhàvità kho Ràhula ànàpànasati evaü bahulãkatà
In this way, Ràhula, mindfulness while breathing when it has been developed like this and made much of

mahapphalà hoti mahànisaüsà.
yields great fruit, brings great advantages.

Evaü bhàvitàya kho Ràhula ànàpànasatiyà,
In this way, Ràhula, through the development of mindfulness while breathing,

evaü bahulãkatàya ye pi te carimakà assàsapassàsà
through making much of it, the in-breaths and the out-breaths at the end

te pi vidità va nirujjhanti no aviditàû ti.
are understood as they cease, they are surely understood.û Visuddhimagga (VIII. 241): ...on account of cessation there are three times (breath) has an end: the end in existence, the end in aborption, and the end in death. Regarding existence, in- and out-breaths occur in sense-existence (kàmabhava), but they do now occur in form or formless existence (råpàråpabhava), therefore they end in existence. Regarding absorption they occur in the first three absorptions (jhàna), but not in the fourth, therefore they end in absorption. But those that have arisen with the sixteenth consciousness that precedes the death consciousness cease with the death consciousness - this is called the end in death. Those that end in death are what is intended here by at the end . ...are surely understood - no avidità is literally: are not not understood or are not un-understood. A double negative, as here, indicates strong emphasis in Pàëi, but the conventions of English grammer prevent its use in translation.⁰⁸

attamano àyasmà Ràhulo Bhagavato bhàsitaü abhinandã ti.
and venerable Ràhula was uplifted and greatly rejoiced in what was said by the Gracious One.