4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 62 mahā-rāhul-ovāda: (The) Greater Rāhula Admonishment

(2023 SP-FLUENT translation by frankk‍ )

1 (intro: Buddha and Rāhula go on alms round)

evaṃ me sutaṃ —	Thus I heard -
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in sāvatthi,
jeta-vane anāthapiṇḍikassa ārāme.	Jeta's Grove, Anathapindika's Monastery.
atha kho bhagavā pubbaṇha-samayaṃ	Then the-Blessed-One, before-noon-time,
nivāsetvā patta-cīvaramādāya	having-clothed-himself, carrying-bowl-and-outer-robe,
sāvatthiṃ piṇḍāya pāvisi.	He went for alms in sāvatthi.
āyasmāpi kho rāhulo pubbaṇha-samayaṃ	Venerable Rāhula [… did the same…]
nivāsetvā patta-cīvaramādāya	…
bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	following closely behind the-Blessed-One.

1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)

atha kho bhagavā	Then the-Blessed-One,
apaloketvā āyasmantaṃ rāhulaṃ āmantesi —	looking-back at Venerable Rāhula, addressed him:
“yaṃ kiñci, rāhula, rūpaṃ —	"Rāhula, any such [material] form,
atītā-(a)n-āgata-paccuppannaṃ	whether past, future, or -present;
ajjhattaṃ vā bahiddhā vā	internal or external;
oḷārikaṃ vā sukhumaṃ vā	coarse or subtle;
hīnaṃ vā paṇītaṃ vā	inferior or sublime;
yaṃ dūre santike vā,	whether distant or near:
sabbaṃ rūpaṃ:	all material form [is to be realized as]:
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
ti.	“
“rūpam-eva nu kho, bhagavā,	"only material form, O Blessed One?
rūpam-eva nu kho, su-gatā”ti?	[or does it apply elsewhere] ?"
“rūpam-pi, rāhula,	[Not just] "Material Form-**, Rāhula, [also]
vedanā-pi, rāhula,	sensations,
saññā-pi, rāhula,	Perceptions,
saṅkhārā-pi, rāhula,	Co-activities, and
viññāṇam-pi, rāhulā”ti.	Consciousness."

1.2 (Rāhula skips lunch to meditate)

atha kho āyasmā rāhulo	Then Venerable Rāhula [thought to himself]
“ko najja bhagavatā sam-mukhā	"Who would dare,
ovādena ovadito	admonished in person by the Blessed one,
gāmaṃ piṇḍāya pavisissatī”ti	still go to town for alms round?
tato paṭi-nivattitvā	So he turned back,
aññatarasmiṃ rukkha-mūle nisīdi	sat down at a particular tree,
pallaṅkaṃ ābhujitvā	folding his legs into cross leg posture,
ujuṃ kāyaṃ paṇidhāya	and straightened his body.
pari-mukhaṃ satiṃ upaṭṭhapetvā.	He established remembrance of Dharma in front of him [, making Dharma the main priority].

1.3 (Sāriputta tells him to practice ānā-pānas-sati)

addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ	Ven. Sāriputta saw Ven. Rāhula
aññatarasmiṃ rukkha-mūle nisinnaṃ	sitting at the tree…
pallaṅkaṃ ābhujitvā	…
ujuṃ kāyaṃ paṇidhāya	…
pari-mukhaṃ satiṃ upaṭṭhapetvā.	…
disvāna āyasmantaṃ rāhulaṃ āmantesi —	and addressed him -
“ānā-pānas-satiṃ, rāhula,	"Rāhula, you
bhāvanaṃ bhāvehi.	should develop
ānā-pānas-sati, rāhula,	remembrance of breath meditation.
bhāvanā	This meditation,
bhāvitā bahulīkatā	when developed and pursued,
mahap-phalā hoti mahā-nisaṃsā”ti.	is of great-fruit and great benefit."

2 (Rāhula asks Buddha how to do ānāpānā sati)

atha kho āyasmā rāhulo	Then Ven. Rāhula,
sāyanha-samayaṃ	in the late afternoon,
paṭisallānā vuṭṭhito	emerged from solitude.
yena bhagavā ten-upasaṅkami;	He approached the-Blessed-One;
upasaṅkamitvā bhagavantaṃ	…
abhivādetvā ekam-antaṃ nisīdi.	bowed down to him
ekam-antaṃ nisinno kho āyasmā rāhulo	and sat to one side.
bhagavantaṃ etad-avoca —	He said to him:
“kathaṃ bhāvitā nu kho, bhante,	"Lord, How do I develop
ānā-pānas-sati,	remembrance of breath meditation.
kathaṃ bahulīkatā	How do I develop it
mahap-phalā hoti mahā-nisaṃsā”ti?	to be of-great-fruit and great-benefit?"

2.1 (Earth-property)

“yaṃ kiñci, rāhula,	Any thing
ajjhattaṃ paccattaṃ	internal, within oneself,
kakkhaḷaṃ kharigataṃ	that's hard, solid,
upādinnaṃ,	& sustained [by craving],
seyyathidaṃ —	such-as :
kesā lomā nakhā dantā taco	head hairs, body hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ	flesh, tendons, bones, bone marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ	heart, liver, membranes, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,	large intestines, small intestines, contents of the stomach, feces,
yaṃ vā pan-aññampi kiñci	or whatever other thing
ajjhattaṃ paccattaṃ	internal, within oneself,
kakkhaḷaṃ kharigataṃ	that's hard, solid,
upādinnaṃ —	(and) sustained [by craving]:
ayaṃ vuccati, rāhula,	This is called,
ajjhattikā pathavī-dhātu	the internal earth-property.

2.1.2 (not-self exercise)

yā ceva kho pana ajjhattikā pathavī-dhātu	Now both the internal earth property
yā ca bāhirā pathavī-dhātu,	& the external earth property
Pathavī-dhāturevesā. Taṃ	are simply earth property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
pathavī-dhātuyā nibbindati,	one becomes disenchanted towards the earth-property.
pathavī-dhātuyā cittaṃ virājeti”.	The earth-property fades away from the mind.

2.2 (Water-property)

“katamā ca, rāhula, āpo-dhātu?	"What is the water-property?
āpo-dhātu siyā ajjhattikā,	the water-property can-be internal,
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā āpo-dhātu?	"What is the internal water-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging-to-oneself,
āpo āpogataṃ upādinnaṃ,	that's water, watery, & sustained [by craving]:
seyyathidaṃ —	such-as-these:
pittaṃ semhaṃ pubbo lohitaṃ sedo medo	bile, phlegm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,	tears, oil, saliva, mucus, oil-of-the-joints, urine,
yaṃ vā panaññampi	or anything else
kiñci ajjhattaṃ paccattaṃ	that's internal, within-oneself,
āpo āpogataṃ upādinnaṃ —	that's water, watery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā āpo-dhātu.	This is called the internal water-property.

2.2.2 (not-self exercise)

yā ceva kho pana ajjhattikā āpo-dhātu	Now both the internal water-property
yā ca bāhirā āpo-dhātu	& the external water-property
Āpo-dhāturevesā. Taṃ	are simply water-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
āpo-dhātuyā nibbindati,	one becomes disenchanted towards the water-property.
āpo-dhātuyā cittaṃ virājeti.	The water-property fades away from the mind.

2.3 (Fire-property)

“katamā ca, rāhula, tejo-dhātu?	"and what is the fire-property?
tejo-dhātu siyā ajjhattikā,	(The) fire-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā tejo-dhātu?	What is the internal fire-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
tejo tejogataṃ upādinnaṃ,	(that's) fire, fiery, & sustained:
seyyathidaṃ —	such-as-these:
yena ca san-tappati	that ** (by which) [the body is] warmed,
yena ca jīrīyati	that ** (by which is) aged,
yena ca pariḍayhati	that ** (by which is) consumed with fever;
yena ca asita-pīta-khāyita-sāyitaṃ	that ** (by which is) eaten, drunk, chewed, & savored
sammā pariṇāmaṃ gacchati,	(and) {goes} (through) proper digestion;
yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	{or} any ** particular thing internal, within-oneself,
tejo tejogataṃ upādinnaṃ —	(that's) fire, fiery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā tejo-dhātu.	This is-called (The) internal fire-property.

2.3.2 (not-self exercise)

yā ceva kho pana ajjhattikā tejo-dhātu	Now both (The) internal fire-property
yā ca bāhirā tejo-dhātu	& (The) external fire-property
Tejo-dhāturevesā. Taṃ	are simply fire-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
tejo-dhātuyā nibbindati,	one becomes disenchanted towards the fire-property.
tejo-dhātuyā cittaṃ virājeti.	The fire-property fades away from the mind.

2.4 (Wind-property)

“katamā ca, rāhula, vāyo-dhātu?	"and what is the wind-property?
vāyo-dhātu siyā ajjhattikā,	(the) wind-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā vāyo-dhātu?	And what is the internal wind-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
vāyo vāyogataṃ upādinnaṃ,	that's wind, windy, & sustained:
seyyathidaṃ —	such-as-these:
uddhaṅgamā vātā,	up-going winds,
adhogamā vātā,	down-going winds,
kucchisayā vātā,	stomach winds,
koṭṭhāsayā vātā,	intestinal winds,
aṅgam-aṅgā-(a)nusārino vātā,	winds that course through various body parts,
assāso passāso,	in breath and out breath,
iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	or anything else internal, within oneself,
vāyo vāyogataṃ upādinnaṃ —	that's wind, windy, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā vāyo-dhātu.	This is called (the) internal wind-property.

2.4.2 (not-self exercise)

yā ceva kho pana ajjhattikā vāyo-dhātu	Now both (the) internal wind-property
yā ca bāhirā vāyo-dhātu	& (the) external wind-property
Vāyo-dhāturevesā. Taṃ	are simply wind-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
vāyo-dhātuyā nibbindati,	one becomes disenchanted towards the wind-property.
vāyo-dhātuyā cittaṃ virājeti.	The wind-property fades away from the mind.

2.5 (Space-property)

“katamā ca, rāhula, ākāsa-dhātu?	"And what is the space-property?
ākāsa-dhātu siyā ajjhattikā,	(the) space-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā ākāsa-dhātu?	What is the internal space-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
ākāsaṃ ākāsagataṃ upādinnaṃ,	(that's) space, spatial, & sustained:
seyyathidaṃ —	such-as-these:
kaṇṇa-c-chiddaṃ	ear-*-holes,
nāsa-c-chiddaṃ	nose-*-holes,
mukha-dvāraṃ,	Mouth-door,
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
ajjhoharati,	(gets) swallowed,
yattha ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
santiṭṭhati,	collects,
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
Adho-bhāgaṃ nikkhamati,	, (in the) lower-region (is) excreted,
yaṃ vā panaññampi kiñci	{or} any other thing
ajjhattaṃ paccattaṃ	internal, within oneself,
ākāsaṃ ākāsa-gataṃ,	that's space, spatial,
aghaṃ agha-gataṃ,	sky, sky-type,
vivaraṃ vivara-gataṃ,	an-opening, an-opening-type,
a-samphuṭṭhaṃ,	un-touched,
maṃsa-lohitehi upādinnaṃ —	flesh-blood, (&) sustained:
ayaṃ vuccati, rāhula, ajjhattikā ākāsa-dhātu.	This is-called the internal space-property.

2.5.2 (not-self exercise)

yā ceva kho pana ajjhattikā ākāsa-dhātu	Now both (the) internal space-property &
yā ca bāhirā ākāsa-dhātu	(the) external space-property
Ākāsa-dhāturevesā. Taṃ	are simply space-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
ākāsa-dhātuyā cittaṃ nibbindati,	one becomes disenchanted towards the space-property.
ākāsa-dhātuyā cittaṃ virājeti.	The space-property fades away from the mind.

3 (another way to work with 5 elements)

3.1 (Earth-tranquility meditation)

“pathavī-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, pathaviyā	Just as the earth is [peaceful and non-reactive] when
sucimpi nikkhipanti,	clean things are thrown on it,
asucimpi nikkhipanti,	unclean things are thrown on it,
gūtha-gatam-pi nikkhipanti,	feces is thrown on it,
mutta-gatam-pi nikkhipanti,	urine is thrown on it,
kheḷa-gatam-pi nikkhipanti,	saliva is thrown on it,
pubba-gatam-pi nikkhipanti,	pus is thrown on it,
lohita-gatam-pi nikkhipanti,	blood is thrown on it,
na ca tena pathavī	the earth is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;
evameva kho tvaṃ, rāhula,	in the same way, Rāhula,

(repeat section intro)

pathavī-samaṃ bhāvanaṃ bhāvehi.	be the same as earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

3.2 (Water-tranquility meditation)

“āposamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as water: [peaceful and non-reactive]
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, āpasmiṃ	just-as-when, , in to the water,
sucimpi dhovanti,	clean things are washed in it,
asucimpi dhovanti,	unclean things are washed in it,
gūtha-gatampi dhovanti,	feces is washed in it,
mutta-gatampi dhovanti,	urine is washed in it,
kheḷa-gatampi dhovanti,	saliva is washed in it,
pubba-gatampi dhovanti,	pus is washed in it,
lohita-gatampi dhovanti,	blood is washed in it,
na ca tena āpo	the water is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
āposamaṃ bhāvanaṃ bhāvehi.	be the same as water: [peaceful and non-reactive]
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

3.3 (Fire-tranquility meditation)

“tejo-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the fire: [peaceful and non-reactive]
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, tejo	just-as-when, , in to the fire,
sucimpi dahati,	clean things are burned in it,
asucimpi dahati,	unclean things are burned in it,
gūtha-gatampi dahati,	feces is burned in it,
mutta-gatampi dahati,	urine is burned in it,
kheḷa-gatampi dahati,	saliva is burned in it,
pubba-gatampi dahati,	pus is burned in it,
lohita-gatampi dahati,	blood is burned in it,
na ca tena tejo	the fire is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
tejosamaṃ bhāvanaṃ bhāvehi.	be the same as fire: [peaceful and non-reactive]
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

3.4 (Wind-tranquility meditation)

“vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the wind: [peaceful and non-reactive]
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, vāyo	just-as-when, , blown by the wind,
sucimpi upavāyati,	clean things are blown by it,
asucimpi upavāyati,	unclean things are blown by it,
gūtha-gatampi upavāyati,	feces is blown by it,
mutta-gatampi upavāyati,	urine is blown by it,
kheḷa-gatampi upavāyati,	saliva is blown by it,
pubba-gatampi upavāyati,	pus is blown by it,
lohita-gatampi upavāyati,	blood is blown by it,
na ca tena vāyo	the wind is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
vāyosamaṃ bhāvanaṃ bhāvehi.	be the same as wind: [peaceful and non-reactive]
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

3.5 (Space-tranquility meditation)

“ākāsa-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as [empty] space: [peaceful and non-reactive]
ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, ākāso	just as space
na katthaci patiṭṭhito;	is not established anywhere. [‘space’ is not intrusive, disruptive, or annoying]

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
Ākāsa-samaṃ bhāvanaṃ bhāvehi.	be the same as [empty] space: [peaceful and non-reactive]
Ākāsa-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

4 (what each meditation technique counters: similar to AN 9.1)

4.1 (purpose of 4 brahma-viharas: counters ill will)

4.1.1 (metta → remove byāpāda / ill will)

“mettaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on friendly-kindness.
mettañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo byāpādo so pahīyissati.	one's ill-will will-be-abandoned.

4.1.2 (karuna → remove vihesa / cruelty)

karuṇaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on compassion.
karuṇañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yā vihesā sā pahīyissati.	one's cruelty will-be-abandoned.

4.1.3 (mudita → remove arati / discontent)

muditaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on rejoicing [in skillful Dharmas].
muditañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yā arati sā pahīyissati.	one's discontent will-be-abandoned.

4.1.4 (upekkha → remove patigha / irritation)

upekkhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on equanimous-observation.
upekkhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo paṭigho so pahīyissati.	one's irritation will-be-abandoned.

4.2 (purpose of a-subhaṃ: counters lust)

a-subhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on unattractiveness.
a-subhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo rāgo so pahīyissati.	one's lust and passion will-be-abandoned.

4.3 (purpose of a-nicca-saññaṃ: counters self identity)

a-nicca-saññaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on impermanence.
a-nicca-saññañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo asmi-māno so pahīyissati.	one's 'I-am'-conceit will-be-abandoned.

5 (breath meditation is of great fruit and benefit)

“ānā-pāna-s-satiṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on remembrance of Dharma while breathing.
ānā-pāna-s-sati hi te, rāhula, bhāvitā bahulī-katā	When you develop this meditation,
mahap-phalā hoti mahā-nisaṃsā.	It is of great-fruit and great-benefit.
kathaṃ bhāvitā ca, rāhula, ānā-pāna-s-sati,	How do you develop remembrance of Dharma while breathing?
kathaṃ bahulī-katā	How do you practice it
mahap-phalā hoti mahā-nisaṃsā?	to be of great-fruit and great-benefit?
idha, rāhula,bhikkhu	Here, Rāhula, a-monk

5.1 (STED 16-APS 🌬️😤, same as SN 54.3)

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā	🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā	🏕️ to an empty dwelling.
[0.2] nisīdati	[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati	Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

“evaṃ bhāvitā kho, rāhula,	"Thus developed , Rahula,
ānā-pāna-s-sati,	in-breathing-and-out-breathing-rememberfulness,
evaṃ bahulī-katā	thus much-practiced,
mahap-phalā hoti mahā-nisaṃsā.	is of great-fruit great-benefit.

5.5 (Even last breath at death is known!)

evaṃ bhāvitāya, rāhula,	"Thus developed , Rahula,
ānā-pāna-s-satiyā,	in-breathing-and-out-breathing-rememberfulness,
evaṃ bahulī-katāya	thus much-practiced,
yepi te carimakā assāsā	even one's final in-breaths & out-breaths,
tepi viditāva nirujjhanti	they are known as they cease,
no a-viditā”ti.	not un-known."
♦ idamavoca bhagavā.	That-was-said by the-Blessed-One.
attamano āyasmā rāhulo	Gratified, Ven. Rahula
bhagavato bhāsitaṃ abhi-nandīti.	reacted to the-Blessed-One's words by re-joicing.
mahā-rāhul-ovāda-suttaṃ niṭṭhitaṃ dutiyaṃ.	the Greater-Rahula-admonishment-discourse is finished, the second sutta in this chapter

(end of sutta⏹️)

100 – commentary

999 – Bookmarks of interest

999.9 – TOC permalinks

     MN 62¹ (intro: Buddha and Rāhula go on alms round)
        MN 62^1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)
        MN 62^1.2 (Rāhula skips lunch to meditate)
        MN 62^1.3 (Sāriputta tells him to practice ānā-pānas-sati)
    MN 62² (Rāhula asks Buddha how to do ānāpānā sati)
        MN 62^2.1 (Earth-property)
            MN 62^2.1.2 (not-self exercise)
        MN 62^2.2 (Water-property)
            MN 62^2.2.2 (not-self exercise)
        MN 62^2.3 (Fire-property)
            MN 62^2.3.2 (not-self exercise)
        MN 62^2.4 (Wind-property)
            MN 62^2.4.2 (not-self exercise)
        MN 62^2.5 (Space-property)
            MN 62^2.5.2 (not-self exercise)
    MN 62³ (another way to work with 5 elements)
        MN 62^3.1 (Earth-tranquility meditation)
        MN 62^3.2 (Water-tranquility meditation)
        MN 62^3.3 (Fire-tranquility meditation)
        MN 62^3.4 (Wind-tranquility meditation)
        MN 62^3.5 (Space-tranquility meditation)
    MN 62⁴ (what each meditation technique counters: similar to AN 9.1)
        MN 62^4.1 (purpose of 4 brahma-viharas: counters ill will)
            MN 62^4.1.1 (metta → remove byāpāda / ill will)
            MN 62^4.1.2 (karuna → remove vihesa / cruelty)
            MN 62^4.1.3 (mudita → remove arati / discontent)
            MN 62^4.1.4 (upekkha → remove paitgha / irritation)
        MN 62^4.2 (purpose of a-subhaṃ: counters lust)
        MN 62^4.3 (purpose of a-nicca-saññaṃ: counters self identity)
    MN 62⁵ (breath meditation is of great fruit and benefit)
        MN 62^5.1 (STED 16-APS 🌬️😤, same as SN 54.3)
        MN 62^5.5 (Even last breath at death is known!)
MN 62¹⁰⁰ – commentary
MN 62⁹⁹⁹ – Bookmarks of interest
    MN 62^999.9 – TOC permalinks

MN 62 notes
	In MN 147 Cūḷarāhulovāda, buddha leads his son rahula to arahantship with the same method as anattalakkhana, except using 6 sense bases instead of 5 aggregates
	in MN 140, the same 4 elements (5) meditation appears, with an addition of a 6th (consciousness), but vinnana is not actually labeled as “dhatu” as the first 5.

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