mn.62 Majjhima Nikāya (Middle Discourses)

Setting

Thus have I heard: at one time the Lord was staying near Sāvatthī in the Jeta's Grove, Anāthapiṇḍika's monastery. Then the Lord, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for almsfood. The venerable Rāhula, having also dressed in the morning, taking his bowl and robe followed close after the Lord.

Contemplating the Five Aggregates - Insight

Then the Lord, having looked round, addressed the venerable Rāhula, saying: “Whatever, Rāhula, is material shape, past, future, present, subjective or objective, gross or subtle, low or excellent, distant or near, all material shape should be seen as it really is by means of perfect intuitive wisdom thus: ‘This is not mine, this am I not, this is not my self.’” “Only material shape, Lord, only material shape, Wellfarer?” “Material shape, Rāhula, and feeling, Rāhula, and perception, Rāhula, and the habitual tendencies, Rāhula, and consciousness, Rāhula.”

Then the venerable Rāhula thought: “Who indeed today, when he has been exhorted with an exhortation face-to-face with the Lord, could enter a village for almsfood?” And turning back from there, he sat down cross-legged at the root of a tree, holding his back erect and arousing mindfulness in front of him.

Sāriputta Teaching Rāhula

Then the venerable Sāriputta saw the venerable Rāhula sitting down cross-legged at the root of the tree, holding his back erect and arousing mindfulness in front of him; and seeing him, he addressed the venerable Rāhula, saying: “Develop the (mind-) development that is mindfulness on in-breathing and out-breathing, Rāhula. Mindfulness on in-breathing and out-breathing, Rāhula, if developed and made much of is of great fruit, of great advantage.”

Then the venerable Rāhula, emerging from solitary meditation towards evening, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Rāhula spoke thus to the Lord: “Revered sir, how if mindfulness on in-breathing and out-breathing is developed and made much of is it of great fruit, of great advantage?”

The Buddha Teaching Rāhula

Contemplating the Elements

Recognising the Solid/Extension Element - Calm

“Whatever, Rāhula, is hard, solid, is internal, referable to an individual and derived therefrom, that is to say: the hair of the head, the hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow of the bones, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, or whatever other thing is hard, solid, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal element of extension. Whatever is an internal element of extension and whatever is an external element of extension, just these are the element of extension.

Contemplating the Solid/Extension Element - Insight

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen it thus as it really is by means of perfect intuitive wisdom, he disregards the element of extension, he cleanses his thought of the element of extension.

Recognising the Liquid Element - Calm

And what, Rāhula, is the liquid element? The liquid element may be internal, it may be external. And what, Rāhula, is the internal liquid element? Whatever is liquid, fluid, is internal, referable to an individual and derived therefrom, that is to say: bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid, urine or whatever other thing is liquid, fluid, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal liquid element. Whatever is an internal liquid element and whatever is an external liquid element, just these are the liquid element.

Contemplating the Liquid Element - Insight

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the liquid element, he cleanses his thought of the liquid element.

Recognising the Heat Element - Calm

And what, Rāhula, is the element of heat? The heat element may be internal, it may be external. And what, Rāhula, is the internal heat element? Whatever is heat, warmth, is internal, referable to an individual and derived therefrom, such as by whatever one is vitalised, by whatever one is consumed, by whatever one is burnt up, and by whatever one has munched, drunk, eaten and tasted that is properly transformed (in digestion), or whatever other thing is heat, warmth, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal heat element. Whatever is an internal element of heat and whatever is an external element of heat, just these are the element of heat.

Contemplating the Heat Element - Insight

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the heat element, he cleanses his thought of the heat element.

Recognising the Motion Element - Calm

And what, Rāhula, is the element of motion? The element of motion may be internal, it may be external. And what, Rāhula, is the internal element of motion? Whatever is motion, wind, is internal, referable to an individual and derived therefrom, such as winds going upwards, winds going downwards, winds in the abdomen, winds in the belly, winds that shoot across the several limbs, in-breathing, out-breathing, or whatever other thing is motion, wind, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal element of motion. Whatever is an internal element of motion and whatever is an external element of motion, just these are the element of motion.

Contemplating the Motion Element - Insight

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the element of motion, he cleanses his thought of the element of motion.

Recognising the Space Element - Calm

And what, Rāhula, is the element of space? The element of space may be internal, it may be external. And what, Rāhula, is the internal element of space? Whatever is space, spacious, is internal, referable to an individual and derived therefrom, such as the auditory and nasal orifices, the door of the mouth and that by which one swallows what is munched, drunk, eaten and tasted, and where this remains, and where it passes out of (the body) lower down, or whatever other thing is space, spacious, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal element of space. Whatever is an internal element of space and whatever is an external element of space, just these are the element of space.

Contemplating the Space Element - Insight

By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this am I not, this is not my self. Having seen this thus as it really is by means of perfect intuitive wisdom, he disregards the element of space, he cleanses his thought of the element of space.

Similes of Elements and Mental Development

Develop the (mind-) development that is like the earth, Rāhula. For, from developing the (mind-) development that is like the earth, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist. As, Rāhula, people cast what is clean on to the earth and what is unclean and, ordure and urine and spittle and pus and blood, and yet the earth is not troubled thereby nor worried or disgusted, even so do you, Rāhula, develop the (mind-) development that is like the earth. For, from developing the (mind-) development that is like the earth, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist.

Develop the (mind-) development that is like water, Rāhula. For, from developing the (mind-) development that is like water, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist. As, Rāhula, people wash what is clean in water and what is unclean and wash away ordure and urine and spittle and pus and blood, and yet the water is not troubled thereby nor worried or disgusted, even so do you, Rāhula, develop the (mind-) development that is like water. For, from developing … will not persist.

Develop the (mind-) development that is like fire, Rāhula. For, from developing the (mind-) development that is like fire, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist. As, Rāhula, fire burns what is clean and what is unclean and ordure and urine and spittle and pus and blood, and yet the fire is not troubled thereby nor worried or disgusted, even so do you, Rāhula, develop the (mind-) development that is like fire. For, from developing … will not persist.

Develop the (mind-) development that is like wind, Rāhula. For, from developing the (mind-) development that is like wind, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist. As, Rāhula, the wind blows upon what is clean and what is unclean and upon ordure and urine and spittle and pus and blood, and yet the wind is not troubled thereby nor worried or disgusted, even so do you, Rāhula, develop the (mind-) development that is like wind. For from developing … will not persist.

Develop the (mind-) development that is like air, Rāhula. For, from developing the (mind-) development that is like air, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist. As, Rāhula, the air does not repose anywhere, even so do you, Rāhula, develop the (mind-) development that is like air. For, from developing the (mind-) development that is like air, Rāhula, agreeable and disagreeable sensory impressions that have arisen, taking hold of your thought, will not persist.

Developing the Divine Abodes

Develop the (mind-) development that is friendliness, Rāhula. For, from developing the (mind-) development that is friendliness, Rāhula, that which is malevolence will be got rid of.

Develop the (mind-) development that is compassion, Rāhula. For, from developing the (mind-) development that is compassion, Rāhula, that which is harming will be got rid of.

Develop the (mind-) development that is sympathetic joy, Rāhula. For, from developing the (mind-) development that is sympathetic joy, Rāhula, that which is dislike will be got rid of.

Develop the (mind-) development that is equanimity, Rāhula. For, from developing the (mind-) development that is equanimity, Rāhula, that which is sensory reaction will be got rid of.

Developing Perception of the Foul

Develop the (mind-) development that is on the foul, Rāhula. For, from developing the (mind-) development that is on the foul, Rāhula, that which is attachment will be got rid of.

Developing Perception of Impermanence

Develop the (mind-) development that is perception of impermanence, Rāhula. For, from developing the (mind-) development that is perception of impermanence, Rāhula, that which is the conceit, ‘I am’ will be got rid of.

Developing Mindfulness of Breathing

Develop the (mind-) development that is mindfulness of in-breathing and out-breathing, Rāhula. Mindfulness of in-breathing and out-breathing, Rāhula, is of great fruit, of great advantage. And how, Rāhula, if mindfulness of in-breathing and out-breathing is developed, how, if it is made much of, is it of great fruit, of great advantage? As to this, Rāhula, a monk who is-forest-gone or gone to the root of a tree or gone to an empty place, sits down cross-legged, holding his back erect, arousing mindfulness in front of him.

First Tetrad - Recognising Body - Calm

[1] Mindful he breathes in, mindful he breathes out. [2] Breathing in a long (breath) he comprehends, ‘I am breathing in a long (breath)’; or breathing out a long (breath) he comprehends, ‘I am breathing out a long (breath)’; or breathing in a short (breath) he comprehends, ‘I am breathing in a short (breath)’; or breathing out a short (breath) he comprehends, ‘I am breathing out a short (breath).’ [3] He trains himself thinking: ‘I shall breathe in experiencing the whole body’; he trains himself thinking: ‘I shall breathe out experiencing the whole body.’ [4] He trains himself thinking: ‘I shall breathe in tranquillising the activity of the body’; he trains himself thinking: ‘I shall breathe out tranquillising the activity of the body.’

Second Tetrad - Recognising Sensations - Calm

He trains himself thinking: ‘I shall breathe in … out: [5] … experiencing rapture’; [6] … experiencing happiness’; [7] … experiencing the activity of thought’; [8] … tranquillising the activity of thought.’

Third Tetrad - Recognising Thought - Calm

He trains himself thinking: ‘I shall breathe in … out: [9] … experiencing thought’; [10] … rejoicing in thought’; [11] … concentrating thought’; [12] … freeing thought.’

Fourth Tetrad - Contemplating Dhamma - Insight

He trains himself thinking: ‘I shall breathe in … out: [13] … beholding impermanence’; [14] … beholding dispassion’; [15] … beholding stopping’; [16] … beholding casting away.’

Mindfulness of in-breathing and out-breathing if developed thus, Rāhula, if made much of thus, is of great fruit, of great advantage. When, Rāhula, mindfulness of in-breathing and out-breathing has been developed thus, has been made much of thus, then those which are the last in-breaths and out-breaths are also stopped only when they are known, not when they are unknown.”

Thus spoke the Lord. Delighted, the venerable Rāhula rejoiced in what the Lord had said.

Greater Discourse on an Exhortation to Rāhula: The Second

Thus have I heard. On one occasion the Blessed One was living at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s park. Then the Blessed One dressed in the morning, took his bowl and robe, and entered Sāvatthi for alms. Venerable Rāhula also dressed, took his bowl and robe, and followed closely behind the Blessed One. Then the Blessed One looked back at Venerable Rāhula and said to him, “Rāhula, any body whatsoever – past, future, or present; internal or external; obvious or subtle; inferior or superior; far or near – every body is to be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’”

“Just the body, Blessed One? Just the body, Sublime One?”

“The body, Rāhula, and also feeling, perception, mental formations, and consciousness.”

Then Venerable Rāhula, thinking “How could one who has been personally advised by the Blessed One enter a village for alms?” turned back, sat at the base of a tree, crossed his legs, set his body upright, and established mindfulness.

Venerable Sāriputta saw Venerable Rāhula seated at the base of a tree – legs crossed, body upright, and mindfulness established. Having seen this, he said to Venerable Rāhula, “Rāhula, practice mindfulness of breathing. Rāhula, when mindfulness of breathing is practiced and cultivated, it is of great fruit and great benefit.”

Then in the evening Venerable Rāhula emerged from retreat, approached the Blessed One, paid respects to him, and sat to one side. When he was seated to one side, he said to the Blessed One, “Bhante, how is mindfulness of breathing to be practiced and cultivated so that it is of great fruit and great benefit?”

“Rāhula, whatever internal personal component that is experienced as hard or solid – such as head-hair, body-hair, nails, teeth, skin, muscle, tendons, bone, bone-marrow, kidney, heart, liver, membranes, spleen, lungs, colon, intestines, stomach, feces, or any other internal personal component that is experienced as hard or solid – Rāhula, this is called the ‘internal earth element.’ Whether earth element is internal or external, it is the same earth element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

“Rāhula, what is the water element? The water element may be internal or external. Rāhula, what is the internal water element? Whatever internal personal component that is experienced as water or watery – such as bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, synovial fluid, urine, or any other internal personal component that is experienced as water or watery – Rāhula, this is called the ‘internal water element.’ Whether water element is internal or external, it is the same water element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the water element, and the mind becomes dispassionate towards the water element.

“Rāhula, what is the heat element? The heat element may be internal or external. Rāhula, what is the internal heat element? Whatever internal personal component that is experienced as heat or heating – such as what brings warmth, or causes decay, or burns, or causes what one has eaten, drunk, consumed, or swallowed to be completely digested; or any other internal personal component that is experienced as heat or heating – Rāhula, this is called the ‘internal heat element.’ Whether heat element is internal or external, it is the same heat element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the heat element, and the mind becomes dispassionate towards the heat element.

“Rāhula, what is the wind element? The wind element may be internal or external. Rāhula, what is the internal wind element? Whatever internal personal component that is experienced as wind or windy – such as up-going winds, down-going winds, winds in the belly, winds in the abdomen, winds moving along the limbs, inhalation, exhalation, or any other internal personal component that is experienced as wind or windy – Rāhula, this is called the ‘internal wind element.’ Whether wind element is internal or external, it is the same wind element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the wind element, and the mind becomes dispassionate towards the wind element.

“Rāhula, what is the space element? The space element may be internal or external. Rāhula, what is the internal space element? Whatever internal personal component that is experienced as space or spacious – such as the ear-cavity, the nose-cavity, the mouth, the esophagus, the stomach, the rectum, or any other internal personal component that is experienced as space or spacious – Rāhula, this is called the ‘internal space element.’ Whether space element is internal or external, it is the same space element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the space element, and the mind becomes dispassionate towards the space element.

“Rāhula, practice ‘peacefulness of earth’ meditation. Rāhula, when you practice ‘peacefulness of earth’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind. Rāhula, just as when people put clean things, unclean things, excrement, urine, saliva, pus, or blood on the earth, the earth is not bothered, humiliated, or disgusted, in the same way, Rāhula, practice ‘peacefulness of earth’ meditation. Rāhula, when you practice ‘peacefulness of earth’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind.

“Rāhula, practice ‘peacefulness of water’ meditation. Rāhula, when you practice ‘peacefulness of water’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind. Rāhula, just as when people immerse clean things, unclean things, excrement, urine, saliva, pus, or blood in water, the water is not bothered, humiliated, or disgusted, in the same way, Rāhula, practice ‘peacefulness of water’ meditation. Rāhula, when you practice ‘peacefulness of water’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind.

“Rāhula, practice ‘peacefulness of heat’ meditation. Rāhula, when you practice ‘peacefulness of heat’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind. Rāhula, just as when heat burns clean things, unclean things, excrement, urine, saliva, pus, or blood, the heat is not bothered, humiliated, or disgusted, in the same way, Rāhula, practice ‘peacefulness of heat’ meditation. Rāhula, when you practice ‘peacefulness of heat’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind.

“Rāhula, practice ‘peacefulness of wind’ meditation. Rāhula, when you practice ‘peacefulness of wind’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind. Rāhula, just as when wind blows on clean things, unclean things, excrement, urine, saliva, pus, or blood, the wind is not bothered, humiliated, or disgusted, in the same way, Rāhula, practice ‘peacefulness of wind’ meditation. Rāhula, when you practice ‘peacefulness of wind’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind.

“Rāhula, practice ‘peacefulness of space’ meditation. Rāhula, when you practice ‘peacefulness of space’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind. Rāhula, just as space is not stuck anywhere, in the same way, Rāhula, practice ‘peacefulness of space’ meditation. Rāhula, when you practice ‘peacefulness of space’ meditation, then sensations that arise – whether pleasing or displeasing – will not dominate your mind.

“Rāhula, practice ‘loving-kindness’ meditation. Rāhula, when you practice ‘loving-kindness’ meditation, hostility will be abandoned.

“Rāhula, practice ‘compassion’ meditation. Rāhula, when you practice ‘compassion’ meditation, cruelty will be abandoned.

“Rāhula, practice ‘rejoicing’ meditation. Rāhula, when you practice ‘rejoicing’ meditation, discontent will be abandoned.

“Rāhula, practice ‘equanimity’ meditation. Rāhula, when you practice ‘equanimity’ meditation, aversion will be abandoned.

“Rāhula, practice ‘non-beauty’ meditation. Rāhula, when you practice ‘non-beauty’ meditation, lust will be abandoned.

“Rāhula, practice ‘recognition of impermanence’ meditation. Rāhula, when you practice ‘recognition of impermanence’ meditation, the conceit of self-existence will be abandoned.

“Rāhula, practice ‘mindfulness of breathing’ meditation. Rāhula, when mindfulness of breathing is practiced and cultivated, it is of great fruit and great benefit. Rahula, how is mindfulness of breathing practiced and cultivated such that it is of great fruit and great benefit?

“Rāhula, a monk goes to the wilderness or to the base of a tree or to an empty building, sits down, crosses his legs, straightens his posture, and establishes mindfulness as primary. He inhales mindfully and exhales mindfully.

“When inhaling a long breath, he understands ‘I am inhaling a long breath.’ When exhaling a long breath, he understands ‘I am exhaling a long breath.’

“When inhaling a short breath, he understands ‘I am inhaling a short breath.’ When exhaling a short breath, he understands, ‘I am exhaling a short breath.’

“He trains in this way: ‘I will experience my entire body while inhaling.’ He trains in this way: ‘I will experience my entire body while exhaling.’

“He trains in this way: ‘I will still all physical activity while inhaling.’ He trains in this way: ‘I will still all physical activity while exhaling.’

“He trains in this way: ‘I will experience euphoria while inhaling.’ He trains in this way: ‘I will experience euphoria while exhaling.’

“He trains in this way: ‘I will experience pleasure while inhaling.’ He trains in this way: ‘I will experience pleasure while exhaling.’

“He trains in this way: ‘I will experience mental activity while inhaling.’ He trains in this way: ‘I will experience mental activity while exhaling.’

“He trains in this way: ‘I will still all mental activity while inhaling.’ He trains in this way: ‘I will still all mental activity while exhaling.’

“He trains in this way: ‘I will experience the mind while inhaling.’ He trains in this way: ‘I will experience the mind while exhaling.’

“He trains in this way: ‘I will enjoy the mind while inhaling.’ He trains in this way: ‘I will enjoy the mind while exhaling.’

“He trains in this way: ‘I will unify the mind while inhaling.’ He trains in this way: ‘I will unify the mind while exhaling.’

“He trains in this way: ‘I will liberate the mind while inhaling.’ He trains in this way: ‘I will liberate the mind while exhaling.’

“He trains in this way: ‘I will observe impermanence while inhaling.’ He trains in this way: ‘I will observe impermanence while exhaling.’

“He trains in this way: ‘I will observe dispassion while inhaling.’ He trains in this way: ‘I will observe dispassion while exhaling.’

“He trains in this way: ‘I will observe cessation while inhaling.’ He trains in this way: ‘I will observe cessation while exhaling.’

“He trains in this way: ‘I will observe relinquishment while inhaling.’ He trains in this way: ‘I will observe relinquishment while exhaling.’

“Rāhula, when mindfulness of breathing is practiced and cultivated in this way, it is of great fruit and great benefit. Rāhula, when mindfulness of breathing has been practiced and cultivated in this way, then even one‘s final breaths will be known as they cease – they will not be unknown.”

This is what the Blessed One said. Satisfied, Venerable Rāhula delighted in the Blessed One‘s speech.