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MN 62 
Mahā Rahulovāda Sutta 
“Greater Discourse on the Advice to the Venerable Rāhula” 
 
Translated by Bhikkhu Candana 
 
Copyright © Bhikkhu Candana 2022 
 
 
I have personally heard this.  
 
At one time, The Blessed One was living in the monastery offered by Anāthapindika at Jeta's 
Grove, in the City of Sāvatthi. Then, one morning, the Blessed One put on His robes and by 
taking His bowl and outer robe, He entered Sāvatthi for alms.  
Meanwhile, the Venerable Rāhula, also by putting on his robes and taking his bowl and outer 
robe, followed the Blessed One, walking closely behind. Then, the Blessed One looked back and 
spoke to the Venerable Rāhula:  
 
“Rāhula, whatever kind of material form you may encounter, whether related to the past, to the 
future, or having to do with the present, whether taking place internally or externally, be it gross 
or subtle, whether of an inferior or superior nature, be it far or near, all matter should be viewed 
by you properly, as it truly is, and with wisdom in this manner: ‘This is not mine, this is not me, 
this is not myself.’ 
 
“Is it only material form, O Holy One? Should I view only material form in this manner, O 
Blessed One?” 
 
“Rāhula, you should also view feelings, memories, habitual tendencies, and consciousness in this 
manner.” 
 
Then, the Venerable Rāhula began considering: 
 
“Why would anyone waste time going on alms round today, after being advised in this manner 
by The Blessed One Himself?” 
 
And the Venerable Rāhula stopped and found a quiet place at the root of a tree and sat there 
while folding his legs together and keeping his body upright, with mindful awareness established 
in front of him.  
 
Sometime later, the Venerable Sāriputta, when passing by, saw the Venerable Rāhula sitting 
there having folded his legs together and keeping his body upright, with mindful awareness 
established in front of him.  
 
Then, the Venerable Sāriputta said:

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“Rāhula, develop the awareness of the in and out breathing, because when mindfulness on the in 
and out breathing is continuously developed and cultivated intently, it brings with it many 
benefits and great results.” 
 
Later, when it was evening, the Venerable Rāhula got up from his seclusion, and went straight to 
The Blessed One, and after paying his respects, he sat to one side and said: 
 
“Bhante, how is the mindfulness on the in and out breathing developed, so that when 
continuously and intently cultivated, it would bring the meditator many benefits and great 
results?” 
 
1.“Rāhula, all that is experienced within this body, all that is felt as hard or solid, and considered 
to be yours, such as head hair, body hair, nails, teeth, skin, also the flesh, sinews, bones, bone 
marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, the 
stomach (with undigested food inside), feces, and anything else that is seen as internal, belonging 
to oneself, and whatever that is rigid and coarse, is called the “internal earth element.” Now, 
whether reflecting on the internal earth element or the external earth element, all these are looked 
upon as the earth element, which must be correctly seen as it truly is, and with wisdom, in this 
manner: ‘This is not mine, this I am not, this is not my self.’  
 
Therefore, seeing it as it truly is, the mind becomes disenchanted with the earth element, 
whereby the earth element loses its grip upon the heart. 
 
2.“And what, Rāhula, is the water element?  
 
“There is the internal water element and the external water element. Now, Rāhula, what is the 
internal water element?  
 
“All that is experienced within this body, all that is felt as liquid or watery, and considered to be 
yours, such as bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, and 
urine, and anything else that is seen as internal, belonging to oneself, and whatever that is watery 
and fluid, is called the “internal water element.” Now, whether reflecting on the internal water 
element or the external water element, all these are looked upon as the water element, which 
must be correctly seen as it truly is and with wisdom, in this manner: ‘This is not mine, this I am 
not, this is not my self.’  
 
“Therefore, seeing it as it truly is, the mind becomes disenchanted with the water element, 
whereby the water element loses its grip upon the heart. 
 
3.“And what, Rāhula, is the fire element?  
 
“There is the internal fire element and the external fire element. Now, Rāhula, what is the 
internal fire element?  
 
“All that is experienced within this body, all that is felt as heat or fiery, and considered to be 
yours, such as the warming up, the burning and decaying of whatever is tasted, drunk, eaten, or

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consumed that gets thoroughly digested, or any internal fire, and anything else that is seen as 
internal, belonging to oneself, and whatever that is of a burning nature, that is fiery and warm, is 
called the “internal fire element.” Now, whether reflecting on the internal fire element or the 
external fire element, all these are looked upon as the fire element, which must be correctly seen 
as it truly is and with wisdom, in this manner: ‘This is not mine, this I am not, this is not my 
self.’  
 
“Therefore, by seeing it as it truly is, the mind becomes disenchanted with the fire element, 
whereby the fire element loses its grip upon the heart. 
 
4.“And what, Rāhula, is the air element?  
 
“There is the internal air element and the external air element. Now, Rāhula, what is the internal 
air element?  
 
“All that is experienced within this body, all that is felt as wind or airy, and considered to be 
yours, such as the upward-moving or the downward-moving winds or gases experienced within 
the body, winds in the belly or the bowels, and those that course through the limbs, the in and out 
breathing, and anything else that is seen as internal, belonging to oneself, and whatever that is of 
an airy nature or windy, that is called the “internal air element.” Now, whether reflecting on the 
internal air element or the external air element, all these are looked upon as the air element, 
which must be correctly seen as it truly is, and with wisdom in this manner: ‘This is not mine, 
this I am not, this is not my self.’  
 
5.“And what, Rāhula, is the space element?  
 
“There is the internal space element and the external space element. Now, Rāhula, what is the 
internal space element?  
 
“All that is experienced within this body, all that is felt as space or spacious and considered to be 
yours, such as openings of the ears, nostrils, mouth, and whatever that is tasted, drunk, eaten, or 
swallowed, passing through an opening, being collected within a space, and released or excreted 
downward from such an opening that is seen as internal, belonging to oneself, and whatever that 
is of a spacious or roomy nature, that is called the “internal space element.” Now, whether 
reflecting on the internal space element or the external space element, all these are looked upon 
as the space element, which must be correctly seen as it truly is and with wisdom, in this 
manner: ‘This is not mine, this I am not, this is not my self.’  
 
“Therefore, seeing it as it truly is, the mind becomes disenchanted with the space element, 
whereby the space element loses its grip upon the heart. 
 
1.“Thus, Rāhula, you must cultivate a mind that is similar to earth.  
“Now, when you cultivate a mind that is similar to earth, then any contacts experienced, be they 
pleasurable or painful in nature, will simply no longer invade your mind, nor take hold of the 
heart.

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“Remember Rāhula, much like when people toss things that are both clean and dirty into the 
earth, the pure and the impure, throwing things like feces, urine, saliva, pus, or blood into it; the 
earth does not become appalled, humiliated, or disgusted by them.  
“So, Rāhula, you must cultivate a mind that is similar to earth. For when you do cultivate a mind 
that is similar to earth, then any contacts experienced, be they pleasurable or painful in nature, 
will simply no longer invade your mind, nor take hold of the heart.  
2. “Also, Rāhula, you must cultivate a mind that is similar to water.  
“Now, when you cultivate a mind that is similar to water, then any contacts experienced, be they 
pleasurable or painful in nature, will simply no longer invade your mind, nor take hold of the 
heart.  
“Remember Rāhula, much like when people wash or throw things that are both clean and dirty 
into water, the pure and the impure, washing things like feces, urine, saliva, pus, or blood; the 
water does not become appalled, humiliated, or disgusted by them.  
“So, Rāhula, you must cultivate a mind that is similar to water. For when you do cultivate a mind 
that is similar to water, then any contacts experienced, be they pleasurable or painful in nature, 
will simply no longer invade your mind, nor take hold of the heart.  
3. “Also, Rāhula, you must cultivate a mind that is similar to fire.  
“Now, when you cultivate a mind that is similar to fire, then any contacts experienced, be they 
pleasurable or painful in nature, will simply no longer invade your mind, nor take hold of the 
heart.  
“Remember Rāhula, much like when people burn things that are both clean and dirty into the 
fire, the pure and the impure, burning things like feces, urine, saliva, pus, or blood; the fire does 
not become appalled, humiliated, or disgusted by them.  
“So, Rāhula, you must cultivate a mind that is similar to fire. For when you do cultivate a mind 
that is similar to fire, then any contacts experienced, be they pleasurable or painful in nature, will 
simply no longer invade your mind, nor take hold of the heart.  
4. “Also, Rāhula, you must cultivate a mind that is similar to air.  
“Now, when you cultivate a mind that is similar to air, then any contacts experienced, be they 
pleasurable or painful in nature, will simply no longer invade your mind, nor take hold of the 
heart.  
“Remember Rāhula, much like when the wind blows on things that are both clean and dirty, the 
pure and the impure, blowing on things like feces, urine, saliva, pus, or blood; the air does not 
become appalled, humiliated, or disgusted by them.

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“So, Rāhula, you must cultivate a mind that is similar to air. For when you do cultivate a mind 
that is similar to air, then any contacts experienced, be they pleasurable or painful in nature, will 
simply no longer invade your mind, nor take hold of the heart.  
5.“Also, Rāhula, you must cultivate a mind that is similar to space.  
“Now, when you cultivate a mind that is similar to space, then any contacts experienced, be they 
pleasurable or painful in nature, will simply no longer invade your mind, nor take hold of the 
heart.  
“For, Rāhula, much like space that is not established or anchored anywhere, in the same manner, 
you must cultivate a mind that is similar to space. For when you do cultivate a mind that is 
similar to space, then any contacts experienced, be they pleasurable or painful in nature, will 
simply no longer invade your mind, nor take hold of the heart.  
6. “Also, Rāhula, cultivate a heart that radiates loving kindness, for when you do cultivate and 
develop a heart that radiates loving kindness, then any ill-will arising in the mind will fade away. 
 
7. “Also, Rāhula, cultivate a heart that radiates compassion, for when you do cultivate and 
develop a heart that radiates compassion, then any thoughts of cruelty arising in the mind will 
fade away. 
 
8. “Also, Rāhula, cultivate a heart that radiates altruistic joy, for when you do cultivate and 
develop a heart that radiates altruistic joy, then any discontent arising in the mind will fade away. 
 
9. “Also, Rāhula, cultivate a heart that radiates equanimity, for when you do cultivate and 
develop a heart that radiates equanimity, then any aversion arising in the mind will fade away. 
 
10. “Rāhula, meditate on the repulsive, for when you do meditate on the repulsive, then lust 
fades away. 
 
11.“Rāhula, meditate on impermanence, for when you do meditate on impermanence, then the 
conceit “I am” fades away. 
 
12.“Rāhula, cultivate the mindfulness on the in and out breathing continuously, for when you do 
develop and cultivate intently the mindfulness on the in and out breathing, continuously, it brings 
with it many benefits and great results. 
 
“And how, Rāhula, is the mindfulness on the in and out breathing developed, so that when 
continuously and intently cultivated, it would bring the meditator many benefits and great 
results? 
 
“Here, Rāhula, the Bhikkhu, by going to the forest, or sitting at the root of a tree or in an empty 
kuti, folds his legs together, keeping his body straight, and brings his awareness inwards and 
rests it upon the breath, flowing in and out. Thus, he mindfully breathes in and mindfully 
breathes out.

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1. While breathing in long, he knows “I breathe in long.” Breathing out long, he knows, “I 
breathe out long.”  
2. Breathing in short, he knows, “I breathe in short.” Breathing out short, he knows, “I breathe 
out short.”  
 
3. By training himself with the breath further, he pays attention to the whole breath, from 
beginning to end, as he experiences it flowing inward. Training further, he pays attention to the 
whole breath, from beginning to end, as he experiences it flowing outward. 
 
4. Further, while breathing in, he settles down the breath’s movement within the physical body. 
While breathing out too, he settles down the breath’s movement within the physical body.  
 
5. Training himself further, while breathing in, he is sensitive to experiencing joy. And, while 
breathing out too, he remains sensitive to experiencing joy.  
 
6. Training himself further, while breathing in, he is sensitive to experiencing gladness. And, 
while breathing out too, he remains sensitive to experiencing gladness.  
 
7. Training himself further, while breathing in, he becomes sensitive to his thoughts and feelings. 
And while breathing out too, he becomes sensitive to his thoughts and feelings. 
 
8. Training himself further, while breathing in, he quiets down his thoughts and feelings, 
bringing them to complete stillness. And while breathing out too, he continues quieting down his 
thoughts and feelings, bringing them to complete stillness.  
 
9. Training himself further, while breathing in, he is sensitive to experiencing the mind. And 
while breathing out too, he remains sensitive to experiencing the mind.  
 
10. Training himself further, while breathing in, he gladdens the mind. And while breathing out 
too, he continues gladdening the mind.  
 
11. Training himself further, he breathes in while collecting the mind in Samādhi by steadying it. 
And while breathing out too, he continues collecting the mind in Samādhi and steadies it.  
 
12. Training himself further, he breathes in while freeing the mind. And while breathing out too, 
he continues freeing the mind. 
 
13. Training himself further, he breathes in while experiencing and watching impermanence. 
And while breathing out too, he continues experiencing and watching impermanence.  
 
14. Training himself further, he breathes in while experiencing and seeing detachment. And 
while breathing out too, he continues experiencing and seeing detachment. 
 
15. Training himself further, he breathes in while experiencing cessation. And while breathing 
out too, he continues experiencing cessation.

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16. Training himself further, he breathes in while experiencing relinquishment as he keeps giving 
up. And while breathing out too, he continues experiencing relinquishment, as he keeps giving 
up. 
 
Therefore, Rāhula, when mindfulness on the in and out breathing is continuously developed and 
cultivated intently in this manner, then it truly brings with it many benefits and great results. 
 
In fact, Rāhula, when mindfulness on the in and out breathing is continuously developed and 
cultivated intently in this manner, at the moment of your death, even the very last in or out breath 
will take place with your full awareness and knowledge of it, and not without it. 
 
This is what The Blessed One said, and the Venerable Rāhula was delighted and joyful in 
listening to The Blessed One’s words. 
 
 
Sadhu  
 Sadhu 
 Sadhu