Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. And Venerable Rāhula also robed up and followed behind the Buddha.
Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha looked back at Venerable Rāhula and said, “yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti. “Rāhula, you should see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—as it is with right understanding: ‘This is not mine, I am not this, this is not my self.’” *The true difficulty lies in concretely recognizing the full scope of the aggregates, not in the contemplation of _anattā_. This is why members of others sects who had already developed a high degree of _sīla_ and _samādhi_—un-absorption of the mind that uncovers the extent of one’s whole experience previously obscured by desire and passion—were able to gain the Right View and beyond quite easily.
“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Only form, Blessed One? Only form, Holy One?”
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. “Form, Rāhula, as well as feeling and perception and activities and consciousness.”
Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Then Venerable Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down cross-legged at the root of a certain tree, setting his body straight, and establishing recollection at the fore.
Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Venerable Sāriputta saw him sitting there, Disvāna āyasmantaṁ rāhulaṁ āmantesi: and addressed him, “ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. “Rāhula, develop the recollection of breathing. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti. When the recollection of breathing is developed and cultivated it’s very fruitful and beneficial.”
Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Rāhula came out of retreat, went to the Buddha, bowed, sat down to one side, and said to him:
“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti? “Bhante, how is the recollection of breathing developed and cultivated to be very fruitful and beneficial?”
“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—“Rāhula, anything internal and pertaining to oneself that’s hard, solid, and appropriated—that includes: kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else internal and pertaining to oneself that’s hard, solid, and appropriated— ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu. this is called the internal earth element. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Both the internal earth element and the external earth element are just the earth element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. Having seen as it is with right understanding, one grows disenchanted with the earth element; one rids the mind of passion for the earth element.
Katamā ca, rāhula, āpodhātu? And what is the water element? Āpodhātu siyā ajjhattikā, siyā bāhirā. The water element may be internal or external. Katamā ca, rāhula, ajjhattikā āpodhātu? And what is the internal water element? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself that’s water, watery, and appropriated. That includes: pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else internal and pertaining to oneself that’s water, watery, and appropriated. ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. This is called the internal water element. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Both the internal water element and the external water element are just the water element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. Having seen as it is with right understanding, he grows disenchanted with the water element; he rids the mind of passion for the water element.
Katamā ca, rāhula, tejodhātu? And what is the fire element? Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire element may be internal or external. Katamā ca, rāhula, ajjhattikā tejodhātu? And what is the internal fire element? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself that’s fire, fiery, and appropriated. This includes: yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else internal and pertaining to oneself that’s fire, fiery, and appropriated. ayaṁ vuccati, rāhula, ajjhattikā tejodhātu. This is called the internal fire element. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Both the internal fire element and the external fire element are just the fire element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. Having seen as it is with right understanding, he grows disenchanted with the fire element; he rids the mind of passion for the fire element.
Katamā ca, rāhula, vāyodhātu? And what is the air element? Vāyodhātu siyā ajjhattikā, siyā bāhirā. The air element may be internal or external. Katamā ca, rāhula, ajjhattikā vāyodhātu? And what is the internal air element? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself that’s air, airy, and appropriated. This includes: uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else internal and pertaining to oneself that’s air, airy, and appropriated. ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. This is called the internal air element. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Both the internal air element and the external air element are just the air element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti. Having seen as it is with right understanding, he grows disenchanted with the air element; he makes the mind dispassionate for the air element.
Katamā ca, rāhula, ākāsadhātu? And what is the space element? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. The space element may be internal or external. Katamā ca, rāhula, ajjhattikā ākāsadhātu? And what is the internal space element? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—Anything internal and pertaining to oneself that’s space, spacious, and appropriated. This includes: kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ—the ear canals, nostrils, and mouth, the space for swallowing what is eaten and drunk, the space where it stays, the space for excreting it from the nether regions, or anything else internal and pertaining to oneself that’s space, spacious, and appropriated. ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu. This is called the internal space element. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Both the internal air element and the external space element are just the space element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be seen as it is with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti. Having seen as it is with right understanding, he grows disenchanted with the space element; he rids the mind of passion for the space element.
Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi. Rāhula, develop [your mind] like earth. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like earth, arisen agreeable and disagreeable pressures will not occupy your mind. *[Be Like Earth](https://www.youtube.com/watch?v=LCD8jQfg3Ao) 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; Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi. In the same way, develop [your mind] like earth. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like the earth, arisen agreeable and disagreeable pressures will not endure with a grip on your mind. *Note the qualifier: _arisen_ pressures/contactsdo not endure with a grip on the mind, as opposed to them not arising in the first place as a result of management or suppression. See [Uprooting VS Management of Dukkha](https://www.youtube.com/watch?v=zndwMKAszWM) and [Becoming Imperturbable](https://www.youtube.com/watch?v=-039SYi2a94).
Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. Develop [your mind] like water. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like water, arisen agreeable and disagreeable pressures will not occupy your mind. Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. In the same way, develop [your mind] like water. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like water, arisen agreeable and disagreeable pressures will not endure with a grip on your mind.
Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi. Develop [your mind] like fire. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like fire, arisen agreeable and disagreeable pressures will not occupy your mind. 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; Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. In the same way, develop [your mind] like fire. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like water, arisen agreeable and disagreeable pressures will not endure with a grip on your mind.
Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. Develop [your mind] like air. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like air, arisen agreeable and disagreeable pressures will not endure with a grip on your mind. 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; Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi. In the same way, develop [your mind] like air. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like air, arisen agreeable and disagreeable pressures will not endure with a grip on your mind.
Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi. Develop [your mind] like space. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like space, arisen agreeable and disagreeable pressures will not occupy your mind. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; Just as space is not established anywhere, evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. in the same way, develop [your mind] like space. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you develop [your mind] like space, arisen agreeable and disagreeable pressures will not occupy your mind.
Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Develop friendliness. *[Pervading the World with Friendliness](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/). Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. For when you develop friendliness, any ill will will be given up.
Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Develop compassion. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati. For when you develop compassion, any annoyance will be given up.
Muditaṁ, rāhula, bhāvanaṁ bhāvehi. Develop contentment. Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati. For when you develop contentment, any discontent will be given up.
Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi. Develop equanimity. Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati. For when you develop equanimity, any resistance will be given up.
Asubhaṁ, rāhula, bhāvanaṁ bhāvehi. Develop [the perception] of non-beauty. Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati. For when you develop [the perception] of non-beauty, any passion will be given up.
Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. Develop the perception of impermanence. Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati. For when you develop the perception of impermanence, any conceit ‘I am’ will be given up.
Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. Develop the recollection of breathing. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. When the recollection of breathing is developed and cultivated it’s very fruitful and beneficial. *Note that even though Rāhula’s question was only about _ānāpānasati_ the Buddha proceeded to encourage all the above practices first, particularly the one involving being unmoved by pleasure and displeasure. This is not accidental: contrary to mainstream views, _ānāpānasati_ is a very advanced practice—mentioned only a handful of times in the whole Suttapiṭaka—and it cannot be done properly if one’s underlying motivation for it is seeking pleasant contacts and avoiding unpleasant ones, as above. There are also no accounts in the Suttas of this practice ever being taught to laypeople. Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? And how is the recollection of breathing developed and cultivated to be very fruitful and beneficial?
Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. It’s when a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes recollection at the fore. So satova assasati satova passasati. Recollected, he breathes in; recollected, he breathes out. *[Mindfulness of Breathing Playlist](https://www.youtube.com/watch?v=GrgV9KI5LeI&list=PLUPMn2PfEqIwuLnCiCoXvgcD89ZQj9TKi)
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; Breathing in long he understands: ‘I’m breathing in long.’ Breathing out long he understands: ‘I’m breathing out long.’ rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. Breathing in short he understands: ‘I’m breathing in short.’ Breathing out short he understands: ‘I’m breathing out short.’ ‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in experiencing the whole body.’ He trains like this: ‘I’ll breathe out experiencing the whole body.’ ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. He trains like this: ‘I’ll breathe in calming the bodily activity.’ He trains like this: ‘I’ll breathe out calming the bodily activity.’
‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in experiencing joy.’ He trains like this ‘I’ll breathe out experience joy.’ ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in experiencing comfort.’ He trains like this: ‘I’ll breathe out experiencing comfort.’ *These are the joy and comfort of having abandoned the five hindrances through understanding and dispassion ([especially towards sensuality](https://suttas.hillsidehermitage.org/?q=an9.41#an9.41:7.1-an9.41:7.15)), not of circumstantially [pleasant bodily sensations and “energies”](https://www.youtube.com/watch?v=KPPShvqsdVQ). A good rule of thumb is that if a certain pleasure is only accessible to one with _anāpānasati_ and they don’t understand how to purify the mind from the five hindrances through [the practice that’s expounded all over the Suttas for that purpose](https://suttas.hillsidehermitage.org/?q=dn2#dn2:68.1-dn2:74.2), it’s not the right type of pleasure. ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in experiencing the mind-activity.’ He trains like this: ‘I’ll breathe out experiencing the mind-activity.’ *_cittasaṅkhāra_: this is [perception and feeling](https://suttas.hillsidehermitage.org/?q=mn44#mn44:14.2). ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. He trains like this: ‘I’ll breathe in calming the mind-activity.’ He trains like this: ‘I’ll breathe out calming the mind-activity.’
‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in experiencing the mind.’ He trains like this: ‘I’ll breathe out experiencing the mind.’ ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in gladdening the mind.’ He trains like this: ‘I’ll breathe out gladdening the mind.’ ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in composing the mind.’ He trains like this: ‘I’ll breathe out composing the mind.’ ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. He trains like this: ‘I’ll breathe in liberating the mind.’ He trains like this: ‘I’ll breathe out liberating the mind.’
‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in maintaining perspective of impermanence.’ He trains like this: ‘I’ll breathe out maintaining perspective of impermanence.’ *[Breathing Towards Death](https://www.hillsidehermitage.org/breathing-towards-death/) ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in maintaining perspective of dispassion.’ He trains like this: ‘I’ll breathe out maintaining perspective of dispassion.’ ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; He trains like this: ‘I’ll breathe in maintaining perspective of cessation.’ He trains like this: ‘I’ll breathe out maintaining perspective of cessation.’ ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati. He trains like this: ‘I’ll breathe in maintaining perspective of relinquishment.’ He trains like this: ‘I’ll breathe out maintaining perspective of relinquishment.’
Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. The recollection of breathing, when developed and cultivated in this way, is very fruitful and beneficial. Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti. When the recollection of breathing is developed and cultivated in this way, even one’s final breaths cease knowingly, not unknowingly.”
Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Pleased, Venerable Rāhula delighted in what the Buddha said.
Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn62