北傳:增壹阿含17品1經 南傳:中部62經 關涉主題:(略) (更新)
增壹阿含17品1經[佛光本130經/2法](安般品)(莊春江標點)
  聞如是
  一時在舍衛國祇樹給孤獨園。
  爾時,世尊到時,著衣持鉢,將羅雲入舍衛城分衛
  爾時,世尊右旋顧謂羅雲:「汝今當觀色為無常。」
  羅雲對曰:「如是,世尊!色為無常。」
  世尊告曰:「羅雲!、想、行、識皆悉無常。」
  羅雲對曰:「如是,世尊!痛、想、行、識皆為無常。」
  是時,尊者羅雲復作是念:
  「此有何因緣,今方向城分衛,又在道路,何故世尊而面告誨我?今宜當還歸所在,不應入城乞食。」
  爾時,尊者羅雲即中道還到祇桓精舍,持衣鉢,詣一樹下,正身正意,結跏趺坐,專精一心,念色無常,念痛、想、行、識無常。
  爾時,世尊於舍衛城乞食已,食後在祇桓精舍而自經行,漸漸至羅雲所。到已,告羅雲曰:
  「汝當修行安般之法,修行此法,所有愁憂之想皆當除盡;汝今復當修行惡露不淨想,所有貪欲盡當除滅;汝今,羅雲!當修行慈心,已行慈心,所有瞋恚皆當除盡;汝今,羅雲!當行悲心,已行悲心,所有害心悉當除盡;汝今,羅雲!當行喜心,已行喜心,所有嫉心皆當除盡;汝今,羅雲!當行心,已行護心,所有憍慢悉當除盡。」
  爾時,世尊向羅雲便說此偈:
  「莫數起著想,恒當自順法,如此智之士,名稱則流布。
   與人執炬明,壞於大闇冥,天龍戴奉敬,敬奉師長尊。」
  是時,羅雲比丘復以此偈報世尊曰:
  「我不起著想,恒復順於法,如此智之士,則能奉師長。」
  爾時,世尊作是教勅已,便捨而去,還詣靜室。
  是時,尊者羅雲復作是念:
  「今云何修行安般,除去愁憂,無有諸想?」
  是時,羅雲即從坐起,便往世尊所。到已,頭面禮足,在一面坐。須臾退坐,白世尊曰:
  「云何修行安般,除去愁憂,無有諸想,獲大果報,得甘露味?」
  世尊告曰:
  「善哉!善哉!羅雲!汝乃能於如來前而師子吼,問如此義:『云何修行安般,除去愁憂,無有諸想,獲大果報,得甘露味?』汝今,羅雲!諦聽!諦聽!善思念之。吾當為汝具分別說。」
  對曰:「如是,世尊!」爾時,尊者羅雲從世尊受教。
  世尊告曰:
  「{於}[如]是,羅雲!若有比丘樂於閑靜無人之處,便正身正意,結跏趺坐,無他異念,繫意鼻頭,出息長知息長,入息長亦知息長,出息短亦知息短,入息短亦知息短,出息冷亦知息冷,入息冷亦知息冷,出息暖亦知息暖,入息暖亦知息暖,盡觀身體入息、出息,皆悉知之,有時有息亦復知有,{又}[有]時無息亦復知無,若息從心出亦復知從心出,若息從心入亦復知從心入。如是,羅雲,能修行安般者,則無愁憂惱亂之想,獲大果報,得甘露味。」
  爾時,世尊具足與羅雲說微妙法已,羅雲即從坐起,禮佛足,遶三匝而去,往詣安陀園,在一樹下,正身正意,結跏趺坐,無他餘念,繫心鼻頭,出息長亦知息長,入息長亦知息長,出息短亦知息短,入息短亦知息短,出息冷亦知息冷,入息冷亦知息冷,出息暖亦知息暖,入息暖亦知息暖。盡觀身體入息、出息,皆悉知之。有時有息亦復知有,有時無息亦復知無。若息從心出亦復知從心出。若息從心入亦復知從心入。
  爾時,羅雲作如是思惟,欲心便得解脫,無復眾惡。有覺、有觀念持喜安,遊於初禪。有覺、有觀息,內自歡喜專其一心,無覺、無觀,三昧念喜,遊於二禪。無復喜念,自守覺知身樂,諸賢聖常所求護喜念,遊於三禪。彼苦樂已滅,無復愁憂,無苦無樂,護念清淨,遊於四禪。
  彼以此三昧,心清淨無塵穢,身體柔軟,知所從來,憶本所作,自識宿命無數劫事,亦知一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數十萬生,成劫、敗劫,無數成劫、無數敗劫,億載不可計,我曾生彼,名某姓某,食如此食,受如此苦樂,壽命長短,彼終生此,此終生彼。
  彼以此三昧,心清淨無瑕穢,亦無諸結,亦知眾生所起之心。
  彼復以天眼清淨無瑕穢,觀眾生類:生者、逝者,善色、惡色,善趣惡趣,若好、若醜,所行、所造,如實知之:或有眾生身行惡、口行惡、意行惡,誹謗賢聖,行邪見,造邪見行,身壞命終入地獄中。或復眾生身行善、口行善、意行善,不誹謗賢聖,恒行正見、造正見行,身壞命終生善處天上。是謂天眼清淨無瑕穢,觀眾生類:生者、逝者,善色、惡色,善趣、惡趣,若好、若醜,所行、所造,如實知之。
  復更施意,成盡漏心,彼觀此苦,如實知之。復觀苦,亦知苦,亦知苦出要,如實知之。彼以作是觀,欲漏心得解脫,有漏、無明漏心得解脫,已得解脫,便得解脫智生死已盡梵行已立所作已辦更不復受有,如實知之。是時,尊者羅雲便成阿羅漢
  是時,尊者羅雲已成羅漢,便從坐起,更整衣服,往至世尊所,頭面禮足,在一面住,白世尊曰:
  「所求已得,諸漏除盡。」
  爾時,世尊告諸比丘:
  「諸得阿羅漢者,無有與羅雲等也;論有漏盡,亦是羅雲比丘;論持禁戒者,亦是羅雲比丘,所以然者,諸過去如來等正覺亦有此羅雲比丘;欲言佛子,亦是羅雲比丘,親從佛生,法之上者。」
  爾時,世尊告諸比丘:
  「我聲聞中第一弟子能持禁戒,所謂羅雲比丘是。」
  爾時,世尊便說此偈:
  「具足禁戒法,諸根亦成就,漸漸當逮得,一切結使盡。」
  爾時,諸比丘聞佛所說,歡喜奉行。

中部62經/教誡羅侯羅大經(比丘品)(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,世尊在午前時穿好衣服後,取衣鉢,為了托鉢進入舍衛城。
  那時,尊者羅侯羅也在午前時穿好衣服後,取衣鉢,緊隨在世尊之後。
  那時,世尊回顧並召喚尊者羅侯羅
  「羅侯羅!凡任何色,不論過去、未來、現在,或內、或外,或粗、或細,或下劣、或勝妙,或遠、或近,所有色都應該以正確之慧被這樣如實看作:『這不是我的我不是這個這不是我的真我。』」
  「世尊!只是色嗎?善逝!只是色嗎?」
  「羅侯羅!色是,羅侯羅!受也是,羅侯羅!想也是,羅侯羅!行也是,羅侯羅!識也是。」
  那時,羅侯羅[心想]:「誰被世尊面對面教誡,今天還將為了托鉢進入村落呢?」他因此而返回,然後坐在某棵樹下,盤腿後,挺直身體,然後建立起面前的念
  尊者舍利弗看見尊者羅侯羅坐在某棵樹下,盤腿後,挺直身體,然後建立起面前的念。看見後,召喚尊者羅侯羅
  「羅侯羅!請你修習入出息念修習,羅侯羅!當入出息念之修習已修習、已多修習時,有大果、大效益。」(113)
  那時,尊者羅侯羅在傍晚時,從獨坐中出來,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者羅侯羅對世尊這麼說:
  「大德!當入出息念如何已修習、如何已多修習時,有大果、大效益呢?」
  「羅侯羅!凡任何自身內、各自的、粗硬的、凝固的、執取的,即:頭髮、體毛、指甲、牙齒、皮膚、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、肋膜、脾臟、肺臟、腸子、腸間膜、胃、糞便,或凡任何其它自身內、各自的、粗硬的、凝固的、執取的,羅侯羅!這被稱為自身內的地界。又,凡自身內的地界、外部的地界,都只是地界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在地界上,他使心在地界上離染。(114)
  羅侯羅!什麼是水界?水界會有自身內的,會有外部的。羅侯羅!什麼是自身內的水界?凡自身內、各自的,是水、與水有關的、執取的,即:膽汁、痰、膿、血、汗、脂肪、眼淚、油脂、唾液、鼻涕、關節液、尿,或凡任何其它自身內、各自的,是水、與水有關的、執取的,羅侯羅!這被稱為自身內的水界。又,凡自身內的水界、外部的水界,都只是水界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在水界上厭,他使心在水界上離染。(115)
  羅侯羅!什麼是火界?火界會有自身內的,會有外部的。羅侯羅!什麼是自身內的火界?凡自身內、各自的,是火、與火有關的、執取的,即:依其而被弄熱、被消化、被遍燒,依其而吃的、喝的、嚼的、嚐的走到完全消化,或凡任何其它自身內、各自的,是火、與火有關的、執取的,羅侯羅!這被稱為自身內的火界。又,凡自身內的火界、外部的火界,都只是火界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在火界上厭,他使心在火界上離染。(116)
  羅侯羅!什麼是風界?風界會有自身內的,會有外部的。羅侯羅!什麼是自身內的風界?凡自身內、各自的,是風、與風有關的、執取的,即:上行風、下行風、腹部中的風、腹腔中的風、隨行於四肢中的風呼吸等,或凡任何其它自身內、各自的,是風、與風有關的、執取的,羅侯羅!這被稱為自身內的風界。又,凡自身內的風界、外部的風界,都只是風界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在風界上厭,他使心在風界上離染。(117)
  羅侯羅!什麼是虛空界?虛空界會有自身內的,會有外部的。羅侯羅!什麼是自身內的虛空界?凡自身內、各自的,是虛空、與虛空有關的、執取的,即:耳孔、鼻孔、口腔,食物、飲料、所吃的、所嚐的由此吞下,與食物、飲料、所吃的、所嚐的停留之處,食物、飲料、所吃的、所嚐的由此向下排出,或凡任何其它自身內、各自的,是虛空、與虛空有關的、是空、與空有關的、是空隙、與空隙有關的、非被血肉接觸的、執取的,羅侯羅!這被稱為自身內的虛空界。又,凡自身內的虛空界、外部的虛空界,都只是虛空界,它應該以正確之慧被這樣如實看作:『這不是我的,我不是這個,這不是我的真我。』以正確之慧這樣如實看它後,他在虛空界上厭,他使心在虛空界上離染。(118)
  羅侯羅!請你修習等同地之修習,羅侯羅!因為當修習等同地之修習時,已生起的合意與不合意觸將不持續遍取你的心。羅侯羅!猶如他們在地上丟清淨的、不清淨的、沾糞便之物、沾尿液之物、沾唾液之物、沾膿汁之物、沾血液之物,地不因為那樣而厭惡、慚恥、嫌惡。同樣的,羅侯羅!請你修習等同地之修習,羅侯羅!因為當修習等同地之修習時,已生起的合意與不合意觸將不持續遍取你的心。
  羅侯羅!請你修習等同水之修習,羅侯羅!因為當修習等同水之修習時,已生起的合意與不合意觸將不持續遍取你的心。羅侯羅!猶如他們在水中洗清淨的、不清淨的、沾糞便之物、沾尿液之物、沾唾液之物、沾膿汁之物、沾血液之物,水不因為那樣而厭惡、慚恥、嫌惡。同樣的,羅侯羅!請你修習等同水之修習,羅侯羅!因為當修習等同水之修習時,已生起的合意與不合意觸將不持續遍取你的心。
  羅侯羅!請你修習等同火之修習,羅侯羅!因為當修習等同火之修習時,已生起的合意與不合意觸將不持續遍取你的心。羅侯羅!猶如火燒清淨的、不清淨的、沾糞便之物、沾尿液之物、沾唾液之物、沾膿汁之物、沾血液之物,火不因為那樣而厭惡、慚恥、嫌惡。同樣的,羅侯羅!請你修習等同火之修習,羅侯羅!因為當修習等同火之修習時,已生起的合意與不合意觸將不持續遍取你的心。
  羅侯羅!請你修習等同風之修習,羅侯羅!因為當修習等同風之修習時,已生起的合意與不合意觸將不持續遍取你的心。羅侯羅!猶如風吹清淨的、不清淨的、沾糞便之物、沾尿液之物、沾唾液之物、沾膿汁之物、沾血液之物,風不因為那樣而厭惡、慚恥、嫌惡。同樣的,羅侯羅!請你修習等同風之修習,羅侯羅!因為當修習等同風之修習時,已生起的合意與不合意觸將不持續遍取你的心。
  羅侯羅!請你修習等同虛空之修習,羅侯羅!因為當修習等同虛空之修習時,已生起的合意與不合意觸將不持續遍取你的心。羅侯羅!猶如虛空在任何地方都不被住立。同樣的,羅侯羅!請你修習等同虛空之修習,羅侯羅!因為當修習等同虛空之修習時,已生起的合意與不合意觸將不持續遍取你的心。(119)
  羅侯羅!請你修習慈之修習,羅侯羅!因為當修習慈之修習時,凡惡意都將被捨斷。羅侯羅!請你修習悲之修習,羅侯羅!因為當修習悲之修習時,凡加害都將被捨斷。羅侯羅!請你修習喜悅之修習,羅侯羅!因為當修習喜悅之修習時,凡不樂都將被捨斷。羅侯羅!請你修習平靜之修習,羅侯羅!因為當修習平靜之修習時,凡嫌惡都將被捨斷。羅侯羅!請你修習不淨之修習,羅侯羅!因為當修習不淨之修習時,凡貪都將被捨斷。羅侯羅!請你修習無常想之修習,羅侯羅!因為當修習無常想之修習時,凡我是之慢都將被捨斷。(120)
  羅侯羅!請你修習入出息念之修習,羅侯羅!因為當入出息念之修習已修習、已多修習時,有大果、大效益。羅侯羅!當入出息念如何已修習、如何已多修習時,有大果、大效益呢?羅侯羅!這裡,比丘走到林野,或走到樹下,或走到空屋,坐下,盤腿後,挺直身體,然後建立起面前的念後,他只具念地吸氣、只具念地呼氣:
  當吸氣長時,他了知:『我吸氣長。』或當呼氣長時,他了知:『我呼氣長。』
  當吸氣短時,他了知:『我吸氣短。』或當呼氣短時,他了知:『我呼氣短。』
  他學習:『經驗著一切身,我將吸氣。』他學習:『經驗著一切身,我將呼氣。』
  他學習:『使身行寧靜著,我將吸氣。』他學習:『使身行寧靜著,我將呼氣。』
  他學習:『經驗著喜,我將吸氣。』他學習:『經驗著喜,我將呼氣。』
  他學習:『經驗著樂,我將吸氣。』他學習:『經驗著樂,我將呼氣。』
  他學習:『經驗著心行,我將吸氣。』他學習:『經驗著心行,我將呼氣。』
  他學習:『使心行寧靜著,我將吸氣。』他學習:『使心行寧靜著,我將呼氣。』
  他學習:『經驗著心,我將吸氣。』他學習:『經驗著心,我將呼氣。』
  他學習:『使心喜悅著,我將吸氣。』他學習:『使心喜悅著,我將呼氣。』
  他學習:『集中著心,我將吸氣。』他學習:『集中著心,我將呼氣。』
  他學習:『使心解脫著,我將吸氣。』他學習:『使心解脫著,我將呼氣。』
  他學習:『隨觀無常,我將吸氣。』他學習:『隨觀無常,我將呼氣。』
  他學習:『隨觀離貪,我將吸氣。』他學習:『隨觀離貪,我將呼氣。』
  他學習:『隨觀滅,我將吸氣。』他學習:『隨觀滅,我將呼氣。』
  他學習:『隨觀斷念,我將吸氣。』他學習:『隨觀斷念,我將呼氣。』
  羅侯羅!當入出息念這麼已修習、這麼已多修習時,有大果、大效益。羅侯羅!當入出息念這麼已修習、這麼已多修習時,連那些最後的呼吸停止時,它們也都被知道,非不被知道。
  這就是世尊所說,悅意的尊者羅侯羅歡喜世尊所說。(121)
  教誡羅侯羅大經第二終了。
巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.62/(2) Mahārāhulovādasuttaṃ
   113. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi– “yaṃ kiñci, rāhula, rūpaṃ– atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabban”ti. “Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā Disvāna āyasmantaṃ rāhulaṃ āmantesi– “ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
   114. Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca– “kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti? “Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ– kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ– ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti”.
   115. “Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ– ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
   116. “Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ– ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
   117. “Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ– ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.
   118. “Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ– kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.
   119. “Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.
   “Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.
   “Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.
   “Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.
  “Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.
   120. “Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.
   121. “Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati.
  “Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
   “‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.
   “‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.
   “‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
   “Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
   Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.
   Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.
南北傳經文比對(莊春江作):
  《破斥猶豫》說,羅侯羅跟在釋尊後面走,向前從頭到腳看世尊之佛外表的優美(bhagavato buddhavesavilāsaṃ),回看自己,心想:我也輝耀(ahampi sobhāmi),如果世尊在四大洲作轉輪王,會令我作將軍(mayhaṃ pariṇāyakaṭṭhānantaraṃ adassā)……。世尊為消除羅侯羅這種依止於依存家的欲貪(nissāya gehassitaṃ chandarāgaṃ),而有這樣的教導(大意)。
  《破斥猶豫》說,尊者舍利弗不知道世尊已給了羅侯羅教導,以坐禪能相應的狀態(Nisajjānucchavikattā)以為這是被世尊告知色業處(rūpakammaṭṭhānaṃ)而有這樣的教導(大意)。
  「等同地之修習」(Pathavīsamaṃ…bhāvanaṃ),智髻比丘長老英譯為「像地之默想」(meditation that is like the earth)。按:《破斥猶豫》以「對無論滿意的或不滿意的不染、不憤怒」(Iṭṭhāniṭṭhesu hi arajjanto adussanto)解說。
  「那些最後的呼吸」(te carimakā assāsā),智髻比丘長老英譯為「最後的吸入與呼出[複數]」(the final in-breaths and out-breaths)。