中部62經/教誡羅侯羅大經(比丘品[7])(莊春江譯)[AA.17.1]
被我這麼聽聞：
有一次，
世尊住在舍衛城祇樹林給孤獨園。
那時，世尊午前時穿衣、拿起衣鉢後，
為了托鉢進入舍衛城。
那時，
尊者羅侯羅午前時也穿衣、拿起衣鉢後，在世尊後面緊跟隨。
那時，
世尊回視後召喚尊者羅侯羅：
「羅侯羅！凡任何色：過去、未來、現在，或內、或外，或粗、或細，或下劣、或勝妙，或凡在遠處、在近處，所有色：『
這不是我的，
我不是這個，
這不是我的真我。』這個應該以正確之慧這樣如實被看見。」
「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！諸行也是，羅侯羅！識也是。」
那時，尊者羅侯羅：「今日，誰被世尊當面以教誡教誡，將會為了托鉢進入村落呢？」從那裡返回後，坐在某棵樹下，
盤腿、定置端直的身體、
建立面前的念後。
尊者舍利弗看見坐在某棵樹下盤腿、定置端直的身體、建立面前的念後的尊者羅侯羅。看見後，
召喚尊者羅侯羅：
「羅侯羅！請你修習
入出息念之
修習，羅侯羅！入出息念之修習已修習、已
多作，有大果、
大效益。」(113)
那時，尊者羅侯羅傍晚時，從
獨坐出來，去見世尊。抵達後，向世尊
問訊後，在一旁坐下。在一旁坐下的尊者羅侯羅對世尊說這個：
「大德！入出息念怎樣已修習、怎樣已多作，有大果、大效益呢？」
「羅侯羅！凡任何自身內的、各自的、硬的、固體的、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，又或凡甚至其它任何自身內的、各自的、硬的、固體的、執取的，羅侯羅！這被稱為自身內的地界。又，凡自身內的地界，連同凡外部的地界，這都是地界，它：『這不是我的，我不是這個，這不是我的真我。』這個應該以正確之慧這樣如實被看見。以正確之慧這樣如實看見這個後，在地界上
厭，使心在地界上
離染。(114)
羅侯羅！而什麼是水界？水界會有自身內的，會有外部的。羅侯羅！而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，連同凡外部的水界，這都是水界，它：『這不是我的，我不是這個，這不是我的真我。』這個應該以正確之慧這樣如實被看見。以正確之慧這樣如實看見這個後，他在水界上厭，他使心在水界上離染。(115)
羅侯羅！而什麼是火界？火界會有自身內的，會有外部的。羅侯羅！而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，連同凡外部的火界，這都是火界，它：『這不是我的，我不是這個，這不是我的真我。』這個應該以正確之慧這樣如實被看見。以正確之慧這樣如實看見這個後，他在火界上厭，他使心在火界上離染。(116)
羅侯羅！而什麼是風界？風界會有自身內的，會有外部的。羅侯羅！而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，連同凡外部的風界，這都是風界，它：『這不是我的，我不是這個，這不是我的真我。』這個應該以正確之慧這樣如實被看見。以正確之慧這樣如實看見這個後，他在風界上厭，他使心在風界上離染。(117)
羅侯羅！而什麼是虛空界？虛空界會有自身內的，會有外部的。羅侯羅！而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，而以那個食物、飲料、所吃的、所嚐的吞下，與食物、飲料、所吃的、所嚐的停留之處，而以那個食物、飲料、所吃的、所嚐的向下離去，或凡任何其它自身內、各自的，是虛空、與虛空有關的、是空、空關聯的、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，連同凡外部的虛空界，這都是虛空界，它：『這不是我的，我不是這個，這不是我的真我。』這個應該以正確之慧這樣如實被看見。以正確之慧這樣如實看見這個後，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，當你修習等同地之修習時，生起的合意不合意觸將不
持續遍取心。羅侯羅！猶如他們在地上丟棄乾淨的，也丟棄不乾淨的，也丟棄沾糞的，也丟棄沾尿的，也丟棄沾唾液的，也丟棄沾膿的，也丟棄沾血的，但，地不以那個厭惡，或羞恥，或嫌惡。同樣的，羅侯羅！請你修習等同地之修習，羅侯羅！因為，當你修習等同地之修習時，生起的合意不合意觸將不持續遍取心。
羅侯羅！請你修習等同水之修習，羅侯羅！因為，當你修習等同水之修習時，生起的合意不合意觸將不持續遍取心。羅侯羅！猶如他們在水中洗滌乾淨的，也洗滌不乾淨的，也洗滌沾糞的，也洗滌沾尿的，也洗滌沾唾液的，也洗滌沾膿的，也洗滌沾血的，但，水不以那個厭惡，或羞恥，或嫌惡。同樣的，羅侯羅！請你修習等同水之修習，羅侯羅！因為，當你修習等同水之修習時，生起的合意不合意觸將不持續遍取心。
羅侯羅！請你修習等同火之修習，羅侯羅！因為，當你修習等同火之修習時，生起的合意不合意觸將不持續遍取心。羅侯羅！猶如火燃燒乾淨的，也燃燒不乾淨的，也燃燒沾糞的，也燃燒沾尿的，也燃燒沾唾液的，也燃燒沾膿的，也燃燒沾血的，但，火不以那個厭惡，或羞恥，或嫌惡。同樣的，羅侯羅！請你修習等同火之修習，羅侯羅！因為，當你修習等同火之修習時，生起的合意不合意觸將不持續遍取心。
羅侯羅！請你修習等同風之修習，羅侯羅！因為，當你修習等同風之修習時，生起的合意不合意觸將不持續遍取心。羅侯羅！猶如風吹乾淨的，也吹不乾淨的，也吹沾糞的，也吹沾尿的，也吹沾唾液的，也吹沾膿的，也吹沾血的，但，風不以那個厭惡，或羞恥，或嫌惡。同樣的，羅侯羅！請你修習等同風之修習，羅侯羅！因為，當你修習等同風之修習時，生起的合意不合意觸將不持續遍取心。
羅侯羅！請你修習等同虛空之修習，羅侯羅！因為，當你修習等同虛空之修習時，生起的合意不合意觸將不持續遍取心。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，當你修習等同虛空之修習時，生起的合意不合意觸將不持續遍取心。(119)
羅侯羅！請你修習慈之修習，羅侯羅！因為，當你修習慈之修習時，凡惡意，它將被捨斷。羅侯羅！請你修習悲之修習，羅侯羅！因為，當你修習悲之修習時，凡加害，它將被捨斷。羅侯羅！請你修習喜悅之修習，羅侯羅！因為，當你修習喜悅之修習時，凡不喜樂，它將被捨斷。羅侯羅！請你修習
平靜之修習，羅侯羅！因為，當你修習平靜之修習時，凡嫌惡，它將被捨斷。羅侯羅！請你修習不淨之修習，羅侯羅！因為，當你修習不淨之修習時，凡貪，它將被捨斷。羅侯羅！請你修習無常想之修習，羅侯羅！因為，當你修習無常想之修習時，凡
我是之慢，它將被捨斷。(120)
羅侯羅！請你修習入出息念之修習，羅侯羅！因為，入出息念之修習已修習、已多作，有大果、大效益。羅侯羅！而怎樣入出息念已修習、怎樣已多作，有大果、大效益呢？羅侯羅！這裡，到
林野的，或到樹下的，或到空屋的
比丘坐下，盤腿、定置端直的身體、建立面前的念後，
他只具念地吸氣、只具念地呼氣：
當吸氣長時，知道：『我吸氣長。』或當呼氣長時，知道：『我呼氣長。』
或當吸氣短時，知道：『我吸氣短。』或當呼氣短時，知道：『我呼氣短。』
學習：『
經驗一切身地，我將吸氣。』學習：『經驗一切身地，我將呼氣。』
學習：『
使身行寧靜地，我將吸氣。』學習：『使身行寧靜地，我將呼氣。』
學習：『
經驗喜地，我將吸氣。』學習：『經驗喜地，我將呼氣。』
學習：『經驗樂地，我將吸氣。』學習：『經驗樂地，我將呼氣。』
學習：『經驗
心行地，我將吸氣。』學習：『經驗心行地，我將呼氣。』
學習：『使心行寧靜地，我將吸氣。』學習：『使心行寧靜地，我將呼氣。』
學習：『
經驗心地，我將吸氣。』學習：『經驗心地，我將呼氣。』
學習：『
使心極喜悅地，我將吸氣。』學習：『使心極喜悅地，我將呼氣。』
學習：『
集中心地，我將吸氣。』學習：『集中心地，我將呼氣。』
學習：『
使心解脫地，我將吸氣。』學習：『使心解脫地，我將呼氣。』
學習：『
隨看無常地，我將吸氣。』學習：『隨看無常地，我將呼氣。』
學習：『隨看
離貪地，我將吸氣。』學習：『隨看離貪地，我將呼氣。』
學習：『
隨看滅地，我將吸氣。』學習：『隨看滅地，我將呼氣。』
學習：『
隨看斷念地，我將吸氣。』學習：『隨看斷念地，我將呼氣。』
羅侯羅！這樣，入出息念已修習、這樣已多作，有大果、大效益。羅侯羅！在入出息念這麼已修習、這麼已多作時，凡即使
那些最後的呼吸停止(被滅)，它們也都被知道，非不被知道。
世尊說這個，悅意的尊者羅侯羅歡喜世尊的所說。(121)
教誡羅侯羅大經第二終了。
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.