MN 62 The Longer Advice to Rāhula – Mahārāhulovādasutta

Medium Discourses Collection 62 – Majjhima Nikāya 62

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

2.2

And Venerable Rāhula also robed up and followed behind the Buddha.

Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

3.1

Then the Buddha looked back at Rāhula and said,

Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi:

3.2

“Rāhula, any rūpa whatsoever — past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near — all rūpa’s fundamental nature (yathābhūta) needs to be seen with wisdom in this way: ‘This is not mine, I am not this, this is not me (my essence).’” [na meso attā = na me eso attā or this is not my essence]

“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.

3.3

“Only form, Blessed One? Only form, Holy One?”

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

3.4

“Form, Rāhula, as well as feeling and perception and saṅkhāra and consciousness.”

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

4.1

Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down at the root of a certain tree cross-legged, with his body straight, and established mindfulness right there.

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.

5.1

Venerable Sāriputta saw him sitting there,

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

5.2

and addressed him,

Disvāna āyasmantaṁ rāhulaṁ āmantesi:

5.3

“Rāhula, develop ānāpānassati.

“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.

5.4

When ānāpānassati is developed and cultivated it’s very fruitful and beneficial.”

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

6.1

Then in the late afternoon, Rāhula came out of retreat, went to the Buddha, bowed, sat down to one side, and said to him:

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

7.1

“Sir, how is ānāpānassati developed and cultivated to be very fruitful and beneficial?”

“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti?

8.1 [Buddha’s Description of Ānāpānassati – The Basis (Buddha’s Prerequisites for Ānāpānasati )]

“Rāhula, the interior earth element is said to be anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes:

“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

8.2

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 hard, solid, and appropriated that’s internal, pertaining to an individual.

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—

8.3

This is called the interior earth element.

ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu.

8.4

The interior earth element and the exterior earth element are just the earth element.

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

8.5

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

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

8.6

When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

9.1

And what is the water element?

Katamā ca, rāhula, āpodhātu?

9.2

The water element may be interior or exterior.

Āpodhātu siyā ajjhattikā, siyā bāhirā.

9.3

And what is the interior water element?

Katamā ca, rāhula, ajjhattikā āpodhātu?

9.4

Anything that’s water, watery, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—

9.5

bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual.

pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—

9.6

This is called the interior water element.

ayaṁ vuccati, rāhula, ajjhattikā āpodhātu.

9.7

The interior water element and the exterior water element are just the water element.

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

9.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essense).’

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

9.9

When you truly see with right understanding, you reject the water element, detaching the mind from the water element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

10.1

And what is the fire element?

Katamā ca, rāhula, tejodhātu?

10.2

The fire element may be interior or exterior.

Tejodhātu siyā ajjhattikā, siyā bāhirā.

10.3

And what is the interior fire element?

Katamā ca, rāhula, ajjhattikā tejodhātu?

10.4

Anything that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

10.5

that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual.

yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—

10.6

This is called the interior fire element.

ayaṁ vuccati, rāhula, ajjhattikā tejodhātu.

10.7

The interior fire element and the exterior fire element are just the fire element.

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

10.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

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

10.9

When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

11.1

And what is the air element?

Katamā ca, rāhula, vāyodhātu?

11.2

The air element may be interior or exterior.

Vāyodhātu siyā ajjhattikā, siyā bāhirā.

11.3

And what is the interior air element?

Katamā ca, rāhula, ajjhattikā vāyodhātu?

11.4

Anything that’s wind, windy, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

11.5

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 that’s air, airy, and appropriated that’s internal, pertaining to an individual.

uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—

11.6

This is called the interior air element.

ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu.

11.7

The interior air element and the exterior air element are just the air element.

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

11.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

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

11.9

When you truly see with right understanding, you reject the air element, detaching the mind from the air element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

12.1

And what is the space element?

Katamā ca, rāhula, ākāsadhātu?

12.2

The space element may be interior or exterior.

Ākāsadhātu siyā ajjhattikā, siyā bāhirā.

12.3

And what is the interior space element?

Katamā ca, rāhula, ajjhattikā ākāsadhātu?

12.4

Anything that’s space, spacious, and appropriated that’s internal, pertaining to an individual. This includes:

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—

12.5

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.

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—

12.6

This is called the interior space element.

ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu.

12.7

The interior space element and the exterior space element are just the space element.

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

12.8

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not me (my essence).’

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

12.9

When you truly see with right understanding, you reject the space element, detaching the mind from the space element.

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

13.1 [Buddha’s Description of Ānāpānasati – Way to Cleanse the Mind]

Rāhula, meditate like the earth.

Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi.

13.2

For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.

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

13.3

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.

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;

13.4

In the same way, meditate like the earth.

evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi.

13.5

For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.

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

14.1

Meditate like water.

Āposamaṁ, rāhula, bhāvanaṁ bhāvehi.

14.2

For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.

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

14.3

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.

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;

14.4

In the same way, meditate like water.

evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi.

14.5

For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.

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

15.1

Meditate like fire.

Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi.

15.2

For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.

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

15.3

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.

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;

15.4

In the same way, meditate like fire.

evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi.

15.5

For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.

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

16.1

Meditate like wind.

Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi.

16.2

For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.

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

16.3

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.

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;

16.4

In the same way, meditate like the wind.

evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi.

16.5

For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.

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

17.1

Meditate like space.

Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi.

17.2

For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.

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

17.3

Just as space is not established anywhere,

Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito;

17.4

in the same way, meditate like space.

evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi.

17.5

For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.

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

18.1 [Rest of the Background Required for Ānāpānasati]

Meditate on love.

Mettaṁ, rāhula, bhāvanaṁ bhāvehi.

18.2

For when you meditate on love any ill will will be given up.

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

19.1

Meditate on compassion.

Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi.

19.2

For when you meditate on compassion any cruelty will be given up.

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

20.1

Meditate on rejoicing.

Muditaṁ, rāhula, bhāvanaṁ bhāvehi.

20.2

For when you meditate on rejoicing any discontent will be given up.

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

20.3

Meditate on equanimity.

Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi.

21.1

For when you meditate on equanimity any repulsion will be given up.

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

22.1

Meditate on ugliness.

Asubhaṁ, rāhula, bhāvanaṁ bhāvehi.

22.2

For when you meditate on ugliness any lust will be given up.

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

23.1

Meditate on anicca.

Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi.

23.2

For when you meditate on anicca any conceit ‘I am’ will be given up.

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

24.1 [Same as Ānāpānassati MN 118 ]

Cultivate ānāpānassati, Rāhula.

Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.

24.2

When ānāpānassati is developed and cultivated it’s very fruitful and beneficial.

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

24.3

And how is ānāpānassati developed and cultivated to be very fruitful and beneficial?

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

25.1

It’s when a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and establishes mindfulness right there.

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

25.2

Just mindful, they breath in. Mindful, they breath out.

So satova assasati satova passasati.

26.1

When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’

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

26.2

When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’

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

26.3

They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.

‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati;

26.4

They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.

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

27.1

They practice breathing in experiencing rapture. They practice breathing out experiencing rapture.

‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati;

27.2

They practice breathing in experiencing bliss. They practice breathing out experiencing bliss.

‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati;

27.3

They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.

‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati;

27.4

They practice breathing in stilling these emotions. They practice breathing out stilling these emotions.

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.

28.1

They practice breathing in experiencing the mind. They practice breathing out experiencing the mind.

‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati;

28.2

They practice breathing in gladdening the mind. They practice breathing out gladdening the mind.

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;

28.3

They practice breathing in immersing the mind. They practice breathing out immersing the mind.

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;

28.4

They practice breathing in freeing the mind. They practice breathing out freeing the mind.

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.

29.1

They practice breathing in observing anicca. They practice breathing out observing anicca.

‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati;

29.2

They practice breathing in observing fading away. They practice breathing out observing fading away.

‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati;

29.3

They practice breathing in observing cessation. They practice breathing out observing cessation.

‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati;

29.4

They practice breathing in observing letting go. They practice breathing out observing letting go.

‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

30.1

Ānāpānassati, when developed and cultivated in this way, is very fruitful and beneficial.

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

30.2

When ānāpānassati is developed and cultivated in this way, even when the final breaths in and out cease, they are known, not unknown.”

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

30.3

That is what the Buddha said.

Idamavoca bhagavā.

30.4

Satisfied, Venerable Rāhula was happy with what the Buddha said.

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.

30.5

Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.