中部62经/教诫罗睺罗大经(比丘品[7])

这是我亲身听闻到的，有个时候，佛陀住在舍卫城的祇树林给孤独园。那时，佛陀在上午穿好衣服，拿着钵和袈裟，进入舍卫城乞食。罗睺罗尊者也在上午穿好衣服，拿着钵和袈裟，跟随在佛陀身后。这时，佛陀回头对罗睺罗尊者说："罗睺罗，任何色（色解释：物质事物）——无论是过去、未来、现在，内在或外在，粗大或微细，低劣或高尚，远或近——一切色都应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。" 

"世尊，只是色吗？善逝（善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中），只是色吗？" 

"罗睺罗，色，受，想，行，识（色，受，想，行，识即是五蕴，五蕴解释：物质身体，感受，念想思想，行为，认识分别判断）。"

于是罗睺罗尊者想："今天谁会在当面受到世尊的教诫后还进村乞食呢？"于是他转回，在一棵树下坐下，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），保持身体正直，建立正念。

舍利弗尊者看见罗睺罗尊者坐在一棵树下，结跏趺坐，保持身体正直，建立正念。看见后，对罗睺罗尊者说："罗睺罗，修习入出息念（入出息念解释：专注呼吸的修行方法，见第八百八十三章）。罗睺罗，入出息念若修习、多修习，会有大果、大利益。"

傍晚时分，罗睺罗尊者从独处起来，去到佛陀那里。到了之后，礼敬佛陀，然后坐在一旁。坐在一旁的罗睺罗尊者对佛陀说："世尊，如何修习入出息念？如何多修习才会有大果、大利益？"

"罗睺罗，凡是内在的、个人的、坚硬的、固体的、被执取的，即：发、毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺、肠、肠间膜、胃中物、粪便，或其他任何内在的、个人的、坚硬的、固体的、被执取的——罗睺罗，这被称为内地界。凡是内地界和外地界，那只是地界。应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。如此以正慧如实观察后，就会厌离地界，心会从地界离贪。"

"罗睺罗，什么是水界？水界可能是内在的，也可能是外在的。罗睺罗，什么是内在的水界？凡是内在的、个人的、水、水性的、被执取的，即：胆汁、痰、脓、血、汗、脂肪、泪、油脂、唾液、鼻涕、关节滑液、尿，或其他任何内在的、个人的、水、水性的、被执取的——罗睺罗，这被称为内水界。凡是内水界和外水界，那只是水界。应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。如此以正慧如实观察后，就会厌离水界，心会从水界离贪。"

"罗睺罗，什么是火界？火界可能是内在的，也可能是外在的。罗睺罗，什么是内在的火界？凡是内在的、个人的、火、火性的、被执取的，即：使身体温暖的，使身体衰老的，使身体发热的，使所食、所饮、所嚼、所尝的得以良好消化的，或其他任何内在的、个人的、火、火性的、被执取的——罗睺罗，这被称为内火界。凡是内火界和外火界，那只是火界。应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。如此以正慧如实观察后，就会厌离火界，心会从火界离贪。"

"罗睺罗，什么是风界？风界可能是内在的，也可能是外在的。罗睺罗，什么是内在的风界？凡是内在的、个人的、风、风性的、被执取的，即：上行风、下行风、腹中风、肠中风、遍身流动的风、入息、出息，或其他任何内在的、个人的、风、风性的、被执取的——罗睺罗，这被称为内风界。凡是内风界和外风界，那只是风界。应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。如此以正慧如实观察后，就会厌离风界，心会从风界离贪。"

"罗睺罗，什么是空界？空界可能是内在的，也可能是外在的。罗睺罗，什么是内在的空界？凡是内在的、个人的、空、空性的、被执取的，即：耳孔、鼻孔、口腔，以及所食、所饮、所嚼、所尝的通过之处，所食、所饮、所嚼、所尝的停留之处，所食、所饮、所嚼、所尝的排出之处，或其他任何内在的、个人的、空、空性的、孔洞、孔洞性的、不被肉与血接触的、被执取的——罗睺罗，这被称为内空界。凡是内空界和外空界，那只是空界。应以正慧如实观察：'这不是我的，这不是我，这不是我的自我'。如此以正慧如实观察后，就会厌离空界，心会从空界离贪。"

"罗睺罗，修习地一样的禅修。罗睺罗，如果你修习地一样的禅修，生起的可意、不可意触不会占据你的心。罗睺罗，就像人们把干净的东西、不干净的东西、粪便、尿液、唾液、脓液、血液丢在地上，地不会因此而烦恼、羞耻或厌恶。同样地，罗睺罗，你要修习地一样的禅修。罗睺罗，如果你修习地一样的禅修，生起的可意、不可意触不会占据你的心。"

"罗睺罗，修习水一样的禅修。罗睺罗，如果你修习水一样的禅修，生起的可意、不可意触不会占据你的心。罗睺罗，就像人们在水中洗干净的东西、不干净的东西、粪便、尿液、唾液、脓液、血液，水不会因此而烦恼、羞耻或厌恶。同样地，罗睺罗，你要修习水一样的禅修。罗睺罗，如果你修习水一样的禅修，生起的可意、不可意触不会占据你的心。"

"罗睺罗，修习火一样的禅修。罗睺罗，如果你修习火一样的禅修，生起的可意、不可意触不会占据你的心。罗睺罗，就像火烧干净的东西、不干净的东西、粪便、尿液、唾液、脓液、血液，火不会因此而烦恼、羞耻或厌恶。同样地，罗睺罗，你要修习火一样的禅修。罗睺罗，如果你修习火一样的禅修，生起的可意、不可意触不会占据你的心。"

"罗睺罗，修习风一样的禅修。罗睺罗，如果你修习风一样的禅修，生起的可意、不可意触不会占据你的心。罗睺罗，就像风吹干净的东西、不干净的东西、粪便、尿液、唾液、脓液、血液，风不会因此而烦恼、羞耻或厌恶。同样地，罗睺罗，你要修习风一样的禅修。罗睺罗，如果你修习风一样的禅修，生起的可意、不可意触不会占据你的心。"

"罗睺罗，修习空一样的禅修。罗睺罗，如果你修习空一样的禅修，生起的可意、不可意触不会占据你的心。罗睺罗，就像空不依附于任何地方，同样地，罗睺罗，你要修习空一样的禅修。罗睺罗，如果你修习空一样的禅修，生起的可意、不可意触不会占据你的心。"

"罗睺罗，修习慈心。罗睺罗，如果你修习慈心，瞋恨就会被断除（瞋恨解释：愤怒憎恨）。罗睺罗，修习悲心。罗睺罗，如果你修习悲心，伤害就会被断除。罗睺罗，修习喜心。罗睺罗，如果你修习喜心，不悦就会被断除。罗睺罗，修习舍心。罗睺罗，如果你修习舍心，嗔恚就会被断除（嗔恚解释：愤怒，生气）。罗睺罗，修习不净观（不净观解释，见第七百一十七章）。罗睺罗，如果你修习不净观，贪欲就会被断除。罗睺罗，修习无常想（无常解释：无法永恒存在，无法永远保持不变，随时在变化）。罗睺罗，如果你修习无常想，我慢就会被断除（我慢解释：谓视‘我’为一己之中心，由此所执之‘我’而形成憍慢心，自高自大，侮慢他人）。"

"罗睺罗，修习入出息念。罗睺罗，入出息念若修习、多修习，会有大果、大利益。罗睺罗，如何修习入出息念？如何多修习才会有大果、大利益？在这里，罗睺罗，比丘到林中、树下或空闲处，结跏趺坐，保持身体正直，建立正念。他正念地呼气，正念地吸气。"

"长呼气时，他了知：'我在长呼气'；长吸气时，他了知：'我在长吸气'。短呼气时，他了知：'我在短呼气'；短吸气时，他了知：'我在短吸气'。他学习：'我将觉知全身而呼气'；他学习：'我将觉知全身而吸气'。他学习：'我将平静身行而呼气'；他学习：'我将平静身行而吸气'。"

"他学习：'我将觉知喜而呼气'；他学习：'我将觉知喜而吸气'。他学习：'我将觉知乐而呼气'；他学习：'我将觉知乐而吸气'。他学习：'我将觉知心行而呼气'；他学习：'我将觉知心行而吸气'。他学习：'我将平静心行而呼气'；他学习：'我将平静心行而吸气'。"

"他学习：'我将觉知心而呼气'；他学习：'我将觉知心而吸气'。他学习：'我将令心欢喜而呼气'；他学习：'我将令心欢喜而吸气'。他学习：'我将令心专注而呼气'；他学习：'我将令心专注而吸气'。他学习：'我将令心解脱而呼气'；他学习：'我将令心解脱而吸气'。"

"他学习：'我将观无常而呼气'；他学习：'我将观无常而吸气'。他学习：'我将观离贪而呼气'；他学习：'我将观离贪而吸气'。他学习：'我将观灭而呼气'；他学习：'我将观灭而吸气'。他学习：'我将观舍离而呼气'；他学习：'我将观舍离而吸气'。"

"罗睺罗，这样修习入出息念，这样多修习，会有大果、大利益。罗睺罗，当这样修习入出息念，这样多修习时，即使最后的呼吸止息，也是觉知的，不是不觉知的。"

佛陀如是说。罗睺罗尊者满意欢喜佛陀所说。

《教诫罗睺罗大经》结束。

巴利语原版经文

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.