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Majjhima Nikāya 62

Mahārāhulovādasutta

The Longer Advice to Rāhula · Translation: Bhikkhu Sujato, SuttaCentral

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whatKatamā andca, Rāhularāhula, air elementvāyodhātu?
air elementVāyodhātu may besiyā interiorajjhattikā, may besiyā exteriorbāhirā.
whatKatamā andca, Rāhularāhula, interiorajjhattikā air elementvāyodhātu?
whichYaṁ internalajjhattaṁ personalpaccattaṁ airvāyo airyvāyogataṁ appropriatedupādinnaṁ, that isseyyathidaṁ—
up-goinguddhaṅgamā windsvātā, down-goingadhogamā windsvātā, in the bellykucchisayā windsvātā, in the bowelskoṭṭhāsayā windsvātā, flowing through the limbsaṅgamaṅgānusārino windsvātā, in-breathassāso out-breathpassāso thusiti, whichyaṁ orvā and anything elsepanaññampi whateverkiñci internalajjhattaṁ personalpaccattaṁ airvāyo airyvāyogataṁ appropriatedupādinnaṁ—
thisayaṁ is calledvuccati, Rāhularāhula, interiorajjhattikā air elementvāyodhātu.
whichYā andceva indeedkho thenpana interiorajjhattikā air elementvāyodhātu whichyā andca exteriorbāhirā air elementvāyodhātu just the air elementvāyodhāturevesā.
thatTaṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this ismeso my selfattā’ti—evametaṁ trulyyathābhūtaṁ with right understandingsammappaññāya should be seendaṭṭhabbaṁ.
trulyEvametaṁ trulyyathābhūtaṁ with right understandingsammappaññāya having seendisvā with the air elementvāyodhātuyā grows disillusionednibbindati, with the air elementvāyodhātuyā mindcittaṁ detachesvirājeti.

And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anything internal, personal, that’s air, airy, and appropriated. This includes: 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, personal, that’s air, airy, and appropriated. This is called the interior air element. The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

whichKatamā andca, Rāhularāhula, space elementākāsadhātu?
space elementĀkāsadhātu may besiyā interiorajjhattikā, may besiyā exteriorbāhirā.
whichKatamā andca, Rāhularāhula, interiorajjhattikā space elementākāsadhātu?
whateverYaṁ internalajjhattaṁ personalpaccattaṁ spaceākāsaṁ spaciousākāsagataṁ appropriatedupādinnaṁ, that is to sayseyyathidaṁ—
ear canalskaṇṇacchiddaṁ nostrilsnāsacchiddaṁ mouthmukhadvāraṁ, through whichyena andca what is eaten, drunk, chewed, and tastedasitapītakhāyitasāyitaṁ swallowsajjhoharati, whereyattha andca what is eaten, drunk, chewed, and tastedasitapītakhāyitasāyitaṁ stayssantiṭṭhati, through whichyena andca what is eaten, drunk, chewed, and tastedasitapītakhāyitasāyitaṁ nether regionsadhobhāgaṁ exitsnikkhamati, whateveryaṁ orvā anything elsepanaññampi anykiñci internalajjhattaṁ personalpaccattaṁ spaceākāsaṁ spaciousākāsagataṁ, hollowaghaṁ hollowedaghagataṁ, openingvivaraṁ openedvivaragataṁ, untouchedasamphuṭṭhaṁ, by flesh and bloodmaṁsalohitehi appropriatedupādinnaṁ—
thisayaṁ is calledvuccati, Rāhularāhula, interiorajjhattikā space elementākāsadhātu.
whichYā andceva indeedkho butpana interiorajjhattikā space elementākāsadhātu whichyā andca exteriorbāhirā space elementākāsadhātu just the space elementākāsadhāturevesā.
thisTaṁ not this‘netaṁ minemama, I am not thisnesohamasmi, notna my selfmeso self. Thus thisattā’ti—evametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya should be seendaṭṭhabbaṁ.
Thus thisEvametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya having seendisvā with the space elementākāsadhātuyā mindcittaṁ grows disillusionednibbindati, with the space elementākāsadhātuyā mindcittaṁ detachesvirājeti.

And what is the space element? The space element may be interior or exterior. And what is the interior space element? Anything internal, personal, that’s space, spacious, and appropriated. This includes: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated. This is called the interior space element. The interior space element and the exterior space element are just the space element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.

earth-likePathavīsamaṁ, Rāhularāhula, meditationbhāvanaṁ meditatebhāvehi.
earth-like indeedPathavīsamañhi for youte, Rāhularāhula, meditationbhāvanaṁ as you developbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna having overwhelmedpariyādāya will remainṭhassanti.
just asSeyyathāpi, Rāhularāhula, on the earthpathaviyā clean things toosucimpi they tossnikkhipanti, unclean things tooasucimpi they tossnikkhipanti, feces toogūthagatampi they tossnikkhipanti, urine toomuttagatampi they tossnikkhipanti, spit tookheḷagatampi they tossnikkhipanti, pus toopubbagatampi they tossnikkhipanti, blood toolohitagatampi they tossnikkhipanti, notna andca because of thistena the earthpathavī is horrifiedaṭṭīyati orvā is repelledharāyati orvā is disgustedjigucchati orvā;
in the same wayevameva indeedkho youtvaṁ, Rāhularāhula, earth-likepathavīsamaṁ meditationbhāvanaṁ meditatebhāvehi.
earth-like indeedPathavīsamañhi for youte, Rāhularāhula, meditationbhāvanaṁ as you developbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna having overwhelmedpariyādāya will remainṭhassanti.

Rāhula, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. 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. In the same way, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.

like waterĀposamaṁ, Rāhularāhula, meditationbhāvanaṁ meditatebhāvehi.
for like waterĀposamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna occupyingpariyādāya will remainṭhassanti.
supposeSeyyathāpi, Rāhularāhula, in waterāpasmiṁ clean toosucimpi they washdhovanti, unclean tooasucimpi they washdhovanti, feces toogūthagatampi they washdhovanti, urine toomuttagatampi they washdhovanti, spit tookheḷagatampi they washdhovanti, pus toopubbagatampi they washdhovanti, blood toolohitagatampi they washdhovanti, notna andca because of thistena waterāpo is horrifiedaṭṭīyati orvā is repelledharāyati orvā is disgustedjigucchati orvā;
in the same wayevameva indeedkho youtvaṁ, Rāhularāhula, like waterāposamaṁ meditationbhāvanaṁ meditatebhāvehi.
for like waterĀposamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna occupyingpariyādāya will remainṭhassanti.

Meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. 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. In the same way, meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.

like fireTejosamaṁ, Rāhularāhula, meditationbhāvanaṁ meditatebhāvehi.
for like fireTejosamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna occupypariyādāya will standṭhassanti.
supposeSeyyathāpi, Rāhularāhula, firetejo even cleansucimpi burnsdahati, even uncleanasucimpi burnsdahati, even what is gone to fecesgūthagatampi burnsdahati, even what is gone to urinemuttagatampi burnsdahati, even what is gone to spitkheḷagatampi burnsdahati, even what is gone to puspubbagatampi burnsdahati, even what is gone to bloodlohitagatampi burnsdahati, notna andca because of thistena firetejo is horrifiedaṭṭīyati orvā is repelledharāyati orvā is disgustedjigucchati orvā;
in the same wayevameva indeedkho youtvaṁ, Rāhularāhula, like firetejosamaṁ meditationbhāvanaṁ meditatebhāvehi.
for like fireTejosamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā mindcittaṁ notna occupypariyādāya will standṭhassanti.

Meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. 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. In the same way, meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.

like the windVāyosamaṁ, Rāhularāhula, meditationbhāvanaṁ meditatebhāvehi.
for like the windVāyosamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā the mindcittaṁ notna occupypariyādāya they will standṭhassanti.
supposeSeyyathāpi, Rāhularāhula, windvāyo on clean things toosucimpi blowsupavāyati, on unclean things tooasucimpi blowsupavāyati, on feces toogūthagatampi blowsupavāyati, on urine toomuttagatampi blowsupavāyati, on spit tookheḷagatampi blowsupavāyati, on pus toopubbagatampi blowsupavāyati, on blood toolohitagatampi blowsupavāyati, notna andca by thattena windvāyo is horrifiedaṭṭīyati orvā is repelledharāyati orvā is disgustedjigucchati orvā;
in the same wayevameva indeedkho youtvaṁ, Rāhularāhula, like the windvāyosamaṁ meditationbhāvanaṁ meditatebhāvehi.
for like the windVāyosamañhi for youte, Rāhularāhula, meditationbhāvanaṁ meditatingbhāvayato arisenuppannā pleasant and unpleasantmanāpāmanāpā contactsphassā the mindcittaṁ notna occupypariyādāya they will standṭhassanti.

Meditate like wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. 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. In the same way, meditate like the wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.

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