Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One 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. 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.

Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi:Then the Blessed One, looking back at Rāhula, addressed him: “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.’”

“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti?“Just form, O Blessed One? Just form, O One Well-Gone?”

“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti.“Form, Rāhula, & feeling & perception & fabrications & 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.
najja → ko nujja (sya-all, km)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.

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. On seeing him, Disvāna āyasmantaṁ rāhulaṁ āmantesi:he said to him, “ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.“Rāhula, develop the meditation [bhāvanā] of mindfulness of in-&-out 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.”

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,

“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?” {“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?}

“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s hard, solid, & sustained (by craving): 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—
nhāru → nahāru (bj, km, pts1ed); nhārū (sya-all)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: ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, km, pts1ed)This is called the internal earth property. 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. 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.’ 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.

Katamā ca, rāhula, āpodhātu?“And what is the water property? Āpodhātu siyā ajjhattikā, siyā bāhirā.The water property may be either internal or external. Katamā ca, rāhula, ajjhattikā āpodhātu?What is the internal water property? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s water, watery, & sustained: 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: ayaṁ vuccati, rāhula, ajjhattikā āpodhātu.This is called the internal water property. 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. 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.’ 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.

Katamā ca, rāhula, tejodhātu?“And what is the fire property? Tejodhātu siyā ajjhattikā, siyā bāhirā.The fire property may be either internal or external. Katamā ca, rāhula, ajjhattikā tejodhātu?What is the internal fire property? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s fire, fiery, & sustained: 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: ayaṁ vuccati, rāhula, ajjhattikā tejodhātu.This is called the internal fire property. 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. 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.’ 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.

Katamā ca, rāhula, vāyodhātu?“And what is the wind property? Vāyodhātu siyā ajjhattikā, siyā bāhirā.The wind property may be either internal or external. Katamā ca, rāhula, ajjhattikā vāyodhātu?What is the internal wind property? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s wind, windy, & sustained: uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
koṭṭhāsayā → koṭṭhasayā (bj, sya-all, pts1ed)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: ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu.This is called the internal wind property. 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. 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.’ 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.

Katamā ca, rāhula, ākāsadhātu?“And what is the space property? Ākāsadhātu siyā ajjhattikā, siyā bāhirā.The space property may be either internal or external. Katamā ca, rāhula, ajjhattikā ākāsadhātu?What is the internal space property? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—Anything internal, within oneself, that’s space, spatial, & sustained: 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—
maṁsalohitehi upādinnaṁ → ākāsagataṁ upādinnaṁ (bj); ajjhattaṁ upādiṇṇaṁ (cck); ajjhattaṁ upādinnaṁ (sya1ed, sya2ed); ākāsagataṁ upādiṇṇaṁ (pts1ed) | adhobhāgaṁ → adhobhāgā (bj, sya-all, km, pts1ed)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: ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu.This is called the internal space property. 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. 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.’ 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.

Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi.“Rāhula, develop the meditation in tune with 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. 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; evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi.in the same way, Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.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.

Āposamaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation in tune with 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. 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; evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi.in the same way, Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.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.

Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation in tune with 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. 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; evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi.in the same way, Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.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.

Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation in tune with 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. 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; evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi.in the same way, Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.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.

Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation in tune with 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. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito;Just as space is not established anywhere, evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi.in the same way, Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.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.

Mettaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of goodwill. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati.For when you are developing the meditation of goodwill, ill-will will be abandoned.

Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of compassion. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati.For when you are developing the meditation of compassion, harmfulness will be abandoned.

Muditaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of empathetic joy. Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati.For when you are developing the meditation of empathetic joy, resentment will be abandoned.

Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of equanimity. Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati.For when you are developing the meditation of equanimity, irritation will be abandoned.

Asubhaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of the unattractive. Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati.For when you are developing the meditation of the unattractive, passion will be abandoned.

Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of the perception of inconstancy. 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.

Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.“Develop the meditation of mindfulness of in-&-out 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. 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?

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. So satova assasati satova passasati.
satova → sato (bj, cck, sya1ed, km, pts1ed)Always mindful, he breathes in; mindful he breathes out.

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.’ 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.’ ‘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.’ ‘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.’

‘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.’ ‘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.’ ‘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.’ ‘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.’

‘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.’ ‘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.’ ‘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. ‘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.’

‘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.’ ‘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.’ ‘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.’ ‘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.’

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. 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.”4

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Rāhula delighted in the Blessed One’s words.

Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.