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ekaü samayaü Bhagavà Sàvatthiyaü viharati
at one time the Auspicious One was dwelling near Sàvatthi

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

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

pattacãvaraü àdàya Sàvatthiü piõóàya pàvisi.
after picking up his bowl and robe, was entering Sàvatthi 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 Auspicious One.

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

 
ßYaü ki¤ci 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 sammappa¤¤àya 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, Auspicious One? Only form, Fortunate One?û

ßRåpam-pi Ràhula, vedanà pi Ràhula, sa¤¤à pi Ràhula,
ßForm, Ràhula - and feelings, Ràhula - and perceptions, Ràhula -

saïkhàrà pi Ràhula, vi¤¤àõam-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 Auspicious 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 a¤¤atarasmiü 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

a¤¤atarasmiü 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 with breathing.

ânàpànasati Ràhula bhàvità bahulãkatà
Mindfulness with 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 Auspicious One,

upasaïkamitvà Bhagavantaü abhivàdetvà ekamantaü nisãdi.
and after approaching and worshipping the Auspicious 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 Auspicious One:

ßKathaü bhàvità nu kho bhante ànàpànasati
ßHow, reverend Sir, does mindfulness with 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 ¹

ßYaü ki¤ci 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 pana¤¤am-pi ki¤ci 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 sammappa¤¤àya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappa¤¤àya 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.

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 pana¤¤am-pi ki¤ci 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 sammappa¤¤àya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappa¤¤àya 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 pana¤¤am-pi ki¤ci 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 sammappa¤¤àya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappa¤¤àya 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.

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 pana¤¤am-pi ki¤ci 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 sammappa¤¤àya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

Evam-etaü yathàbhåtaü sammappa¤¤àya 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: Air is not self ²

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

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

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

yaü và pana¤¤am-pi ki¤ci ajjhattaü paccattaü
or whatever else there is that is inside, in oneself,

àkàsa àkàsagataü upàdinnaü,
that is air, or has become airy, and is attached to,

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

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

yà ca bàhirà àkàsadhàtu, àkàsadhàtu-r-evesà.
and that which is the external air element, that is only the air 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 sammappa¤¤àya daññhabbaü.
like this it ought to be seen, as it really is, with right wisdom.

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

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

3: The Elements, second meditation

Pañhavãsamaü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is to be even as the earth, ³

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, ⁴

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.

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 the air

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

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

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, the wind 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 the air,

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

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. ⁵
whatever ill-will there is will be given up.

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

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

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. ⁶

Aniccasa¤¤aü Ràhula bhàvanaü bhàvehi,
Develop the meditation, Ràhula, that is the perception of impermanence,

aniccasa¤¤aü 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. ⁷

5: Mindfulness with breathing

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

ànàpànasati Ràhula bhàvità bahulãkatà
mindfulness with 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 with breathing when it has been developed and made much of

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

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

su¤¤àgàragato 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.

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,
Fully aware of the whole body I will breathe in, like this he trains,

sabbakàyapañisaüvedã passasissàmã ti sikkhati,
fully aware of the whole body I will breathe out, like this he trains,

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

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

Pãtipañisaüvedã assasissàmã ti sikkhati,
Fully aware of happiness I will breathe in, like this he trains,

pãtipañisaüvedã passasissàmã ti sikkhati,
fully aware of happiness I will breathe out, like this he trains,

sukhapañisaüvedã assasissàmã ti sikkhati,
fully aware of pleasure I will breathe in, like this he trains,

sukhapañisaüvedã passasissàmã ti sikkhati,
fully aware of pleasure I will breathe out, like this he trains,

cittasaïkhàrapañisaüvedã assasissàmã ti sikkhati,
fully aware of the mental process I will breathe in, like this he trains,

cittasaïkhàrapañisaüvedã passasissàmã ti sikkhati,
fully aware of the mental process I will breathe out, like this he trains,

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

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

Cittapañisaüvedã assasissàmã ti sikkhati,
Fully aware of the mind I will breathe in, like this he trains,

cittapañisaüvedã passasissàmã ti sikkhati,
fully aware of the mind I will breathe out, like this he trains,

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

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

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

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

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

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

Aniccànupassã assasissàmã ti sikkhati,
Contemplating impermanence I will breathe in, like this he trains,

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

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

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

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

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

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

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

Evaü bhàvità kho Ràhula ànàpànasati evaü bahulãkatà
In this way, Ràhula, mindfulness with 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 with 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 ⁸

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

1 Here the meditation on the elements is worked out in detail. Commentating on the meditation as given in brief in Mahàsatipaññhànasuttaü (D. 22), Visuddhimagga (11. 30) says: ßJust 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 doesn't 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.û Back to text

2 Sometimes this meditation is given in regard to 4 elements only (e.g. M 28). But here the air element (àkàsadhàtu) is also included. Elsewhere these 5 plus consciousness (vi¤¤àõa) 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: ßthe 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)û. âkàsa here rendered as `air' can also be given as `space'. Back to text

3 ßDevelop the meditationû - ßbhàvanaü bhàvehiû, could be more literally rendered as ßdevelop the developmentû 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.

ßEven as the earthû - ßpañhavãsamaüû, - 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: ßdevelop the meditation that is to be peaceful just as the earth is...û With this advice on meditation cf. the similar instruction given in Kakacåpamasuttaü M. 21. Back to text

4 ßWhat has become dung...urine...spit...pus...bloodû - ßgåthagataü... muttagataü... khelagataü... pubbagataü... lohitagataü...û (see also kharigataü, àpogataü, tejogataü, vàyogataü, and àkàsagataü in the first of the meditations above). The translation here sounds rather literal, but it's hard to avoid, as all the words in question are in common use without the affix -gataü, and we must presume that it's use is intended to add meaning to the words and not simply be synomynous with them. Back to text

5 The first four meditations given in this section constitute what are collectively known as the `spiritual moods' (brahmavihàra), or the `measureless states' (appama¤¤a). The teaching given here is also confirmed in a discourse by Ven Sàriputta (D. 33), where he says: ßIt 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 friendlinessû. 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' +  ikkha `look'. However, upa also has the meaning of `over', and in this sense we then get the meaning `over-looking', or as we might say, `forgiveness', which seems to be a better antonyn to resentment, and more coherent with the other three moods. Back to text

6 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.). Back to text

7 cf. Saü 22. 49: ßthose 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...û(the same is then said in regard to feelings. perceptions, (mental) processes, and consciousness). Back to text

8 Visuddhimagga (VIII. 241): ß...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 absoirptions (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 ßat the endû û.

ß...are surely understoodû - ßno aviditàû 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. Back to text