Majjhima Nikaya 62: Advice to Rahula                             (Maharahulovada Sutta) References The Middle Length Discourses of the Buddha (Majjhima Nikaya MN) (tr by Bhikkhu Nanamoli and Bhikkhu Bodhi) MN 62: The Greater Discourse of Advice to Rahula p. 527 Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Savatthi for alms. The venerable Rahula also dressed, and taking his bowl and outer robe, followed close behind the Blessed One. Then the Blessed One looked back and addressed the venerable Rahula thus: "Rahula, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: 'This is not mine, this is not me, this is not my self.'"   [The text by Bhikkhu Bodhi is "This is not mine, this I am not, this is not my self." The original Pali text for this phrase is "netam mama,  nesohamasmi, na meso atta." The difference between "not me" and "not my self" is the difference between an inner experience of self and a third-person view of self.] --"Only material form, Blessed One?  Only material form, Sublime One?"   --"Material form, Rahula, and feeling, perception, mental formations and consciousness." [These are the five aggregates which constitute a personality. The fifth aggregate of consciousness is included to counter the Hindu and religious eternalist belief that a self survives even the breakup of the body.] Then the venerable Rahula considered thus: Who  would go into the town for alms today when personally admonished by the Blessed One?" Thus he turned back and sat down at the root of a tree, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. Notes by Bhikkhu Bodhi mixed with my comments: According to the MA commentary, this discourse was taught to Rahula when he was eighteen years old, for the purpose of dispelling desire connected with the household life. I can imagine that at times Rahula might have daydreamed about what his inheritance might have been as the son of a ruler. When his mother prompted him at the age of seven to step forward ask his father the Buddha for his rightful inheritance, no one expected that the Buddha would take him away as a bhikkhu. His grandfather King Suddhodana was so upset at losing not only his son but also his grandson as his heir, that he begged the Buddha to forbid ordination of a minor without the consent of his parents.  MA: While Rahula was following the Buddha, he noted with admiration the physical perfection of the Master and reflected that he himself was of similar appearance, thinking: "I too am handsome like my father the Blessed One. The Buddha's form is beautiful and so too is mine." The Buddha read Rahula's thought and decided to admonish him at once, before such vain thoughts led him into greater difficulties. Hence the Buddha framed his advice in terms of contemplating the body as neither a self nor the possession of a self. This discourse goes on to relate that Sariputta, Rahula's teacher, then came along and saw Rahula sitting there. He addressed him thus: "Rahula, develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit." Sariputta was unaware that Rahula had just been given different meditation instructions by the Buddha. He was misled by Rahula's cross-legged posture into thinking that he was practicing mindfulness of breathing.  In the evening, Rahula went to the Buddha to ask him to explain more about mindfulness of breathing. Although Rahula's teacher was Sariputta, he felt close to his father the Buddha and therefore brought his question to the Buddha. Before the Buddha answers Rahula directly, he expands on the theme of contemplation of the body. He teaches Rahula that meditation should be developed like the elements of earth, water, fire, air and space, such that agreeable and disagreeable contacts will not invade the mind and remain. He advises meditation on loving-kindness to abandon ill will, meditation on compassion to abandon cruelty, meditation on altruistic joy to abandon discontentment, and meditation on equanimity to abandon aversion. He advises meditation on foulness of the body to abandon lust. Finally to conclude the discourse, he explains the sixteen parts of meditation on mindfulness of breathing. Home Page (jwleaf.org)