Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi in the Jeta’s grove, Anāthapiṇḍika’s park.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
Then, the Blessed One, having dressed early in the morning, took his alms bowl and outer robe and entered Sāvatthi for alms. Venerable Rāhula also, having dressed early in the morning and taken his alms bowl and robe, followed right behind the Blessed One.
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, having looked back, addressed venerable Rāhula: “Whatever form there is, Rāhula—whether past, future, or present; internal or external; gross or subtle; inferior or superior; whether far or near—all form should be seen with right wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’
“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti?
“Only form, Blessed One? Only form, Accomplished One?”
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti.
“Form too, Rāhula, feeling too, Rāhula, perception too, Rāhula, intentional constructs too, Rāhula, and consciousness too, 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, having been personally instructed by the Blessed One, would go into the village for alms?” So turning back, he sat down at the foot of a certain tree, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority.
Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna āyasmantaṁ rāhulaṁ āmantesi: “ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti.
Venerable Sāriputta saw him sitting there in that posture and said, “Rāhula, cultivate the |meditation::intentional and sustained cultivation of mental qualities such as collectedness, clarity, mindfulness, or insight through directed attention on a chosen object or theme. [bhāvanā]| on mindfulness while breathing in and out. When mindfulness of breathing is cultivated and frequently practiced, it is of great fruit and great benefit.”
Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:
Then, when it was late afternoon, the venerable Rāhula emerged from seclusion and approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, he said to the Blessed One:
“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti?
“Venerable sir, how is mindfulness while breathing in and out to be cultivated? How, when frequently practiced, does it bring great fruit and great benefit?”
Five Elements
“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. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
“Rāhula, whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, |sinews::tendons and ligaments connecting muscle to bone [nhāru]|, bones, |bone marrow::the soft tissue inside the bones [aṭṭhimiñjaṁ]|, kidneys, heart, liver, |inner membrane::the pleura or fascia wrapping the organs [kilomaka]|, |spleen::the blood-filtering organ under the left ribs [pihaka]|, lungs, intestines, |mesentery::the tissue binding the intestines; lit. intestine string [antaguṇa]|, |stomach contents::undigested food; lit. related to the belly [udariya]|, |feces::excrement, digested waste [karīsaṁ]|, or whatever else internally, belonging to oneself, is solid, solidified, and clung to — this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes |disenchanted with::disillusioned with [nibbindati]| the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.
Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? 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. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
Rāhula, whatever internally, belonging to oneself, is liquid, fluid, and clung to, that is, |bile::digestive fluid, usually visualized in the gall bladder [pittaṁ]|, |phlegm::mucus of the respiratory tract [semha]|, |pus::fluid resulting from infection or decay [pubba]|, blood, |sweat::perspiration exuded from pore spaces [seda]|, |fat::thick, adipose tissue [meda]|, tears, |grease::liquid fat or skin oils (distinct from solid fat) [vasā]|, saliva, |nasal mucus::snot, fluid from the nose [siṅghāṇikā]|, |synovial fluid::lubricating fluid inside the joints [lasikā]|, |urine::liquid waste stored in the bladder [mutta]|, or whatever else internally, belonging to oneself, is liquid, fluid, and clung to — this is called the internal water element. Both the internal water element and the external water element are simply the water element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.
Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? 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. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
Rāhula, whatever internally, belonging to oneself, is heat, hot, and clung to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, chewed, and tasted gets properly digested; or whatever else internally, belonging to oneself, is heat, hot, and clung to — this is called the internal fire element. Both the internal fire element and the external fire element are simply the fire element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the fire element, and the mind becomes dispassionate towards the fire element.
Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? 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. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.
Rāhula, whatever internally, belonging to oneself, is wind, windy, and clung to, that is, upward-moving winds, downward-moving winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath; or whatever else internally, belonging to oneself, is wind, windy, and clung to — this is called the internal wind element. Both the internal wind element and the external wind element are simply the wind element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the wind element, and the mind becomes dispassionate towards the wind element.
Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? 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. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti.
Rāhula, whatever internally, belonging to oneself, is space, |vacuous::hollow [ākāsagata]|, and clung to, that is, the openings of the ears, the openings of the nostrils, the mouth cavity; that by which what is eaten, drunk, chewed, and tasted is swallowed; where what is eaten, drunk, chewed, and tasted remains; and that by which it passes downward — or whatever else internally, belonging to oneself, is space, vacuous, open, not filled, and clung to among flesh and blood — this is called the internal space element. Both the internal space element and the external space element are simply the space element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.
Meditation on the Elements
Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. 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. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
Rāhula, cultivate meditation that is like the earth. For when you cultivate meditation that is like the earth, arisen |agreeable and disagreeable::pleasant and unpleasant [manāpāmanāpa]| contacts will not |occupy::obsessing, controlling [pariyādāya]| your mind and remain. Just as people throw clean things and dirty things, excrement, urine, spit, pus, and blood on the earth, and the earth is not troubled, humiliated, or disgusted by it, so too, Rāhula, cultivate meditation that is like the earth. For when you cultivate meditation that is like the earth, arisen agreeable and disagreeable contacts will not occupy your mind and remain.
Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. 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.
Rāhula, cultivate meditation that is like water. For when you cultivate meditation that is like water, arisen agreeable and disagreeable contacts will not occupy your mind and remain. Just as people wash clean things and dirty things, excrement, urine, spit, pus, and blood in water, and the water is not troubled, humiliated, or disgusted by it, so too, Rāhula, cultivate meditation that is like water. For when you cultivate meditation that is like water, arisen agreeable and disagreeable contacts will not occupy your mind and remain.
Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. 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.
Rāhula, cultivate meditation that is like fire. For when you cultivate meditation that is like fire, arisen agreeable and disagreeable contacts will not occupy your mind and remain. Just as people burn clean things and dirty things, excrement, urine, spit, pus, and blood in fire, and the fire is not troubled, humiliated, or disgusted by it, so too, Rāhula, cultivate meditation that is like fire. For when you cultivate meditation that is like fire, arisen agreeable and disagreeable contacts will not occupy your mind and remain.
Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. 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. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
Rāhula, cultivate meditation that is like wind. For when you cultivate meditation that is like wind, arisen agreeable and disagreeable contacts will not occupy your mind and remain. Just as the wind blows over clean things and dirty things, excrement, urine, spit, pus, and blood, and the wind is not troubled, humiliated, or disgusted by it, so too, Rāhula, cultivate meditation that is like wind. For when you cultivate meditation that is like wind, arisen agreeable and disagreeable contacts will not occupy your mind and remain.
Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
Rāhula, cultivate meditation that is like space. For when you cultivate meditation that is like space, arisen agreeable and disagreeable contacts will not occupy your mind and remain. Just as space is not established anywhere, so too, Rāhula, cultivate meditation that is like space. For when you cultivate meditation that is like space, arisen agreeable and disagreeable contacts will not occupy your mind and remain.
Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati.
Rāhula, cultivate meditation on |loving-kindness::goodwill, friendliness, benevolence [metta]|. For when you cultivate meditation on loving-kindness, any |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| will be abandoned.
Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati.
Rāhula, cultivate meditation on |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|. For when you cultivate meditation on compassion, any |cruelty::malice, viciousness, brutality [vihesā]| will be abandoned.
Muditaṁ, rāhula, bhāvanaṁ bhāvehi. Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati.
Rāhula, cultivate meditation on appreciative joy. For when you cultivate meditation on appreciative joy, any |dissatisfaction::discontent, dislike, boredom [arati]| will be abandoned.
Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati.
Rāhula, cultivate meditation on equanimity. For when you cultivate meditation on equanimity, any |aversion::mental resistance, irritation, conflict [paṭigha]| will be abandoned.
Asubhaṁ, rāhula, bhāvanaṁ bhāvehi. Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati.
Rāhula, cultivate meditation on |unattractiveness::disagreeableness, recognizing the not aesthetically pleasing characteristics [asubha]|. For when you cultivate meditation on unattractiveness, any |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| will be abandoned.
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati.
Rāhula, cultivate meditation on |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]|. For when you cultivate meditation on recognition of impermanence, the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]| will be abandoned.
Meditation on Mindfulness while Breathing In and Out
Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
Rāhula, cultivate meditation on mindfulness while breathing in and out. For when you cultivate mindfulness while breathing in and out and frequently practice it, it is of great fruit and great benefit. And how is mindfulness while breathing in and out cultivated and frequently practiced so that it is of great fruit and great benefit?
Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati satova passasati.
Here, Rāhula, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty dwelling, sits down, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority. Ever mindful, he breathes in; ever mindful, he breathes out.
1.) Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
2.) rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;
3.) ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
4.) ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
1.) Breathing in long, he |discerns::distinguishes, understands, knows clearly [pajānāti]|, ‘I am breathing in long;’ breathing out long, he discerns, ‘I am breathing out long.’
2.) Breathing in short, he discerns, ‘I am breathing in short;’ breathing out short, he discerns, ‘I am breathing out short.’
3.) He trains thus, ‘While breathing in, I shall |experience the whole body::be conscious of the whole body, be sensitive to the whole process [sabbakāyapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the whole body.’
4.) He trains thus, ‘While breathing in, I shall |settle::calm, still [passambhayanta]| the |bodily constructs::bodily processes associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|;’ he trains thus, ‘While breathing out, I shall settle the bodily constructs.’
5.) ‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati;
6.) ‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati;
7.) ‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;
8.) ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.
5.) He trains thus, ‘While breathing in, I shall |experience joy::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pītipaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience joy.’
6.) He trains thus, ‘While breathing in, I shall |experience ease::contentment, happiness, pleasant abiding [sukhapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience ease.’
7.) He trains thus, ‘While breathing in, I shall |experience mental activity::observe thought formation, be sensitive to the mental processes; (comm) conscious of feeling and perception [cittasaṅkhārapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience mental activity.’
8.) He trains thus, ‘While breathing in, I shall settle the mental activity;’ he trains thus, ‘While breathing out, I shall settle the mental activity.’
9.) ‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;
10.) ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;
11.) ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;
12.) ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.
9.) He trains thus, ‘While breathing in, I shall |experience the mind::be conscious of the psyche, be sensitive to the mind [cittapaṭisaṃvedī]|;’ he trains thus, ‘While breathing out, I shall experience the mind.’
10.) He trains thus, ‘While breathing in, I shall gladden the mind;’ he trains thus, ‘While breathing out, I shall gladden the mind.’
11.) He trains thus, ‘While breathing in, I shall |stabilize::compose, collect [samādaha]| the mind;’ he trains thus, ‘While breathing out, I shall stabilize the mind.’
12.) He trains thus, ‘While breathing in, I shall |disengage::detach, release [vimocayanta]| the mind;’ he trains thus, ‘While breathing out, I shall disengage the mind.’
13.) ‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
14.) ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;
15.) ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;
16.) ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
13.) He trains thus, ‘While breathing in, I shall |observe impermanence::watching instability [aniccānupassī]|;’ he trains thus, ‘While breathing out, I shall observe impermanence.’
14.) He trains thus, ‘While breathing in, I shall |watch fading of desire::observe dispassion [virāgānupassī]|;’ he trains thus, ‘While breathing out, I shall watch fading of desire.’
15.) He trains thus, ‘While breathing in, I shall |watch cessation::observe the natural ending of phenomena [nirodhānupassī]|;’ he trains thus, ‘While breathing out, I shall watch ending.’
16.) He trains thus, ‘While breathing in, I shall |watch relinquishment::observe letting go of craving, attachment, identification with processes [paṭinissagganupassī]|;’ he trains thus, ‘While breathing out, I shall watch relinquishment.’
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
Rāhula, when mindfulness while breathing in and out is cultivated and frequently practiced in this way, it is of great fruit and great benefit. When mindfulness of breathing is cultivated and frequently practiced in this way, even the final in-breaths and out-breaths are known clearly as they cease, not unknown.”
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. Satisfied, the venerable Rāhula rejoiced in the Blessed One’s words.