MN 62 · 大罗睺罗教诫经
113如是我闻：一时，世尊住在舍卫城的祇树给孤独园。那日上午，世尊著下衣，持衣钵，入舍卫城乞食。尊者罗睺罗亦于上午著下衣，持衣钵，紧随世尊身后而行。其时，世尊回顾尊者罗睺罗，告曰：“罗睺罗，凡所有色蕴，过去、未来或现在，内或外，粗或细，劣或胜，远或近，一切色蕴，汝皆当以正慧如实观察：‘此非我所，此非我，此非我之我。’”尊者罗睺罗问：“世尊，仅是色蕴耶？善逝，仅是色蕴耶？”世尊答：“色蕴亦尔，罗睺罗；受蕴亦尔，罗睺罗；想蕴亦尔，罗睺罗；行蕴亦尔，罗睺罗；识蕴亦尔，罗睺罗。”尔时，尊者罗睺罗心念：“今日世尊当面亲为教诫，谁复宜入村乞食？”即从彼处折还，于一处树下结跏趺坐，端身正直，置念面前。尊者舍利弗见尊者罗睺罗于树下结跏趺坐，端身正直，正念面前。见后，语尊者罗睺罗言：“罗睺罗，汝当修习入出息念。罗睺罗，入出息念若修习、多所作，则有大果、大利益。”
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 daṭṭhabba’’nti. ‘‘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傍晚时分，尊者罗睺罗从禅坐独处中出定，前往世尊处。顶礼世尊后，于一面坐。坐下后，尊者罗睺罗对世尊说：
“尊者，入出息念应如何修习、如何多作，方能有大果报、大利益呢？”
“罗睺罗，凡是内在的、属于自身的、坚硬的、固化的、所执取的，例如：头发、汗毛、指甲、牙齿、皮肤，肌肉、筋、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中食物、粪便，及任何其他内在的、属于自身的、坚硬的、固化的、所执取的——这便称为内在的地界。而这内在的地界和外在的地界，都只是地界。应以正慧如实观见：‘此非我所，此非我，此非我的自我。’如此以正慧如实观后，便对地界生起厌离，使心对地界离染。”
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“罗睺罗，什么是水界呢？水界有内在的，也有外在。罗睺罗，什么是内在的水界？凡是内在的、属于自身的、水性的、潮湿的、所执取的，例如：胆汁、痰、脓、血，汗、脂肪、泪、油，唾液、鼻涕、关节滑液、尿，及任何其他内在的、属于自身的、水性的、潮湿的、所执取的——这便称为内在的水界。而这内在的水界和外在的水界，都只是水界。应以正慧如实观见：‘此非我所，此非我，此非我的自我。’如此以正慧如实观后，便对水界生起厌离，使心对水界离染。”
‘‘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“罗睺罗，什么是火界呢？火界有内在的，也有外在。罗睺罗，什么是内在的火界？凡是内在的、属于自身的、火性的、炽热的、所执取的，例如：由此而温暖，由此而衰老，由此而发烧，由此而令所食、所饮、所嚼、所尝的食物得以完全消化，及任何其他内在的、属于自身的、火性的、炽热的、所执取的——这便称为内在的火界。而这内在的火界和外在的火界，都只是火界。应以正慧如实观见：‘此非我所，此非我，此非我的自我。’如此以正慧如实观后，便对火界生起厌离，使心对火界离染。”
‘‘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罗睺罗，什么是风界？风界有内，也有外。罗睺罗，什么是内在的风界？凡是内在的、属于自己的，具有风性、具有推动性、有所执取者，例如：上行之风、下行之风，腹中之风、肠中之风，穿行于肢节间的风，出息与入息，以及其他任何内在的、属于自己的，具有风性、具有推动性、有所执取者——罗睺罗，这便名为内在的风界。而这内在的风界与外在的风界，都只是风界而已。应当以正慧如实观见：'此非我所，此非我，此非我的我。'以正慧如实观见之后，于风界生起厌离，令心于风界离染。
‘‘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“罗睺罗，什么是空界？空界有内在的，也有外在的。罗睺罗，什么是内在的空界呢？凡是自身内在、属于自身的，是空、有空旷性、为所执取者，诸如：耳孔、鼻孔、口腔；凭借它吞咽所食、所饮、所嚼、所尝之物，所食、所饮、所嚼、所尝之物于其中停留，凭借它从下方排泄所食、所饮、所嚼、所尝之物；又或者任何其他自身内在、属于自身的，是空、有空旷性，是虚空、有虚空性，是孔穴、有孔穴性，不为血肉所充塞、为所执取者——这就叫做内在的空界。而那内在的空界和外在的空界，都只是空界而已。应当以正智如实观照：‘此非我所，此非我，此非我的自我。’如此以正智如实观见后，心于空界生起厌离，心于空界离染。”
‘‘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罗睺罗，你应修习如大地般的禅修。当你修习如大地般的禅修时，所生起的合意与不合意之触，便不会占据你的心。罗睺罗，譬如人们往大地上丢弃洁净之物，也丢弃不净之物，如粪便、尿液、唾液、脓血，大地却不会因此感到羞恼、难堪或厌恶。同样地，罗睺罗，你应如此修习如大地般的禅修。当你修习如大地般的禅修时，所生起的合意与不合意之触，便不会占据你的心。
‘‘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.
8罗睺罗，你应当修习如水的禅修。当你修习如水的禅修时，所生起的合意与不合意之触，便不会占据你的心。罗睺罗，就好比在水中清洗洁净之物，也清洗不净之物，清洗粪便、尿液、唾沫、脓血，而水并不因此感到羞恼、难堪或厌恶。同样地，罗睺罗，你应当这样修习如水的禅修。当你这样修习时，所生起的合意与不合意之触，就不会占据你的心。
‘‘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.
9罗睺罗，你应当修习如火的禅修。当你修习如火的禅修时，所生起的合意与不合意之触，便不会占据你的心。罗睺罗，就如火烧洁净之物，也烧不净之物，烧粪便、尿液、唾沫、脓血，而火并不因此感到羞恼、难堪或厌恶。同样地，罗睺罗，你应当这样修习如火的禅修。当你这样修习时，所生起的合意与不合意之触，就不会占据你的心。
‘‘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.
10罗睺罗，你应当修习如风的禅修。当你修习如风的禅修时，所生起的合意与不合意之触，便不会占据你的心。罗睺罗，就如风吹拂洁净之物，也吹拂不净之物，吹拂粪便、尿液、唾沫、脓血，而风并不因此感到羞恼、难堪或厌恶。同样地，罗睺罗，你应当这样修习如风的禅修。当你这样修习时，所生起的合意与不合意之触，就不会占据你的心。
‘‘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.
11罗睺罗，你应当修习如虚空般的禅修。当你修习如虚空般的禅修时，所生起的适意与不适意之触，便不会占据你的心。罗睺罗，恰如虚空不依着于任何处；同样地，罗睺罗，你应当这样修习如虚空般的禅修。当你修习如虚空般的禅修时，所生起的适意与不适意之触，便不会占据你的心。
‘‘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“罗睺罗，你应当修习慈的禅修。当你修习慈的禅修时，任何嗔恚便会断除。罗睺罗，你应当修习悲的禅修。当你修习悲的禅修时，任何害意便会断除。罗睺罗，你应当修习喜的禅修。当你修习喜的禅修时，任何不乐便会断除。罗睺罗，你应当修习舍的禅修。当你修习舍的禅修时，任何抵触便会断除。罗睺罗，你应当修习不净的禅修。当你修习不净的禅修时，任何贪欲便会断除。罗睺罗，你应当修习无常想的禅修。当你修习无常想的禅修时，任何我慢便会断除。”
‘‘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罗睺罗，你应当修习入出息念。罗睺罗，当入出息念修习、多修习时，便有大果报、大利益。那么，罗睺罗，怎样修习入出息念、怎样多修习，才会有大果报、大利益呢？罗睺罗，在此，有比丘或往山林，或往树下，或往空闲处，结跏趺坐，端正身体，令正念安住于面前。他唯正念地入息，唯正念地出息。
‘‘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.
14吸气长时，他了知：‘我吸气长’；呼气长时，他了知：‘我呼气长’。吸气短时，他了知：‘我吸气短’；呼气短时，他了知：‘我呼气短’。他这样修习：‘我将觉知全身而入息’；他这样修习：‘我将觉知全身而出息’。他这样修习：‘我将平息身行而入息’；他这样修习：‘我将平息身行而出息’。
‘‘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.
15他这样修习：‘我将觉知喜悦而入息’；他这样修习：‘我将觉知喜悦而出息’。他这样修习：‘我将觉知乐而入息’；他这样修习：‘我将觉知乐而出息’。他这样修习：‘我将觉知心行而入息’；他这样修习：‘我将觉知心行而出息’。他这样修习：‘我将平息心行而入息’；他这样修习：‘我将平息心行而出息’。
‘‘‘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.
16他这样修习：‘我将觉知心而入息’；他这样修习：‘我将觉知心而出息’。他这样修习：‘我将令心欢喜而入息’；他这样修习：‘我将令心欢喜而出息’。他这样修习：‘我将令心摄定而入息’；他这样修习：‘我将令心摄定而出息’。他这样修习：‘我将令心得解脱而入息’；他这样修习：‘我将令心得解脱而出息’。
‘‘‘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.
17他如此修学：‘随观无常，我将吸气’；他如此修学：‘随观无常，我将呼气’。他如此修学：‘随观离染，我将吸气’；他如此修学：‘随观离染，我将呼气’。他如此修学：‘随观止息，我将吸气’；他如此修学：‘随观止息，我将呼气’。他如此修学：‘随观放下，我将吸气’；他如此修学：‘随观放下，我将呼气’。
‘‘‘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.
18“罗睺罗，入出息念如此修习、如此熟练，便有大果报、大利益。罗睺罗，当入出息念如此修习、如此熟练时，即使最后时刻的呼气，也是在清楚觉知中息灭，并非在不知不觉中息灭。”
‘‘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.
19世尊说此法已。罗睺罗尊者满心欢喜，随喜世尊的教说。
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.
20《大罗睺罗所教诫经》终 第二。
Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.