Mahā-Rāhulovāda-suttaṁ (MN 62) -- travaux en cours

 Mahā-Rāhulovāda-suttaṁ (MN 62)

The Long Discourse Giving Advice to Rāhula

Seeing What Happens (As Happening)

Evaṁ me sutaṁ.

Thus have I heard:

Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati

At one time the Glorious One was dwelling near Sāvatthī

Jeta-vane Anāthapiṇḍikassa ārāme.

at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Atha kho Bhagavā pubbanha-samayaṁ nivāsetvā,

Then the Glorious One, having dressed in the morning time,

patta-cīvaraṁ ādāya Sāvatthiṁ piṇḍāya pāvisi.

and picked up his bowl and robe, entered Sāvatthī for alms.

Āyasmā pi kho Rāhulo pubbanha-samayaṁ nivāsetvā,

Venerable Rāhula also, having dressed in the morning time,

patta-cīvaraṁ ādāya Bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

and picked up his bowl and robe, followed along close behind the Glorious One.

Atha kho Bhagavā apaloketvā āyasmantaṁ Rāhulaṁ āmantesi:

Then the Glorious One, looking back, addressed venerable Rāhula, saying:

“Yaṁ kiñci Rāhula rūpaṁ atītānāgata-paccuppannaṁ,

“Whatever physicality there is, Rāhula  -- past, yet to come, or now happening;

ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā,

inside or outside; gross or subtle;

hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā sabbaṁ rūpaṁ:

base or excellent; far or near -- all physicality that there is:

“Netaṁ mama, nesoham asmi, na meso attā” ti,

“It does not pertain to me. This doesn't mean I am. A self of mine, this is not.” 

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabban”-ti.

It should be seen like this, with true wisdom, as happening."

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

“Rūpam eva nu kho Bhagavā? Rūpam eva nu kho Sugatā” ti.

“Only physicality, Glorious One? Only physicality, One Going Well?”

“Rūpam pi Rāhula, vedanā pi Rāhula, saññā pi Rāhula,

“Physicality, Rāhula; and feelings, Rāhula; and perceptions, Rāhula; 

saṅkhārā pi Rāhula, viññāṇam pi Rāhulā” ti,

and works of conditioning, Rāhula; and consciousness, Rāhula."

Atha kho āyasmā Rāhulo: “ko najja

Then venerable Rāhula thinks: “Who today, 

Bhagavatā sammukhā ovādena ovadito

when given face-to-face advice by the Glorious One,

gāmaṁ piṇḍāya pavisissatī?” ti

would enter a village for alms?”

Tato paṭinivattitvā aññatarasmiṁ rukkha-mūle nisīdi.

Therefore he turned back and sat at the root of a certain tree.

Pallaṅkaṁ ābhujitvā, 

With legs folded crosswise, 

ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā,

he directed his body up, having stationed thinking to the fore; 

addasā kho āyasmā Sāriputto āyasmantaṁ Rāhulaṁ

and then venerable Sāriputta saw venerable Rāhula

aññatarasmiṁ rukkha-mūle nisinnaṁ pallaṅkaṁ ābhujitvā,

sitting at the root of a certain tree, legs folded crosswise,

ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā,

directing his body up, with thinking stationed to the fore;

disvāna āyasmantaṁ Rāhulaṁ āmantesi,

and having seen venerable Rāhula, he addressed him, saying:

“Ānāpāna-satiṁ Rāhula bhāvanaṁ bhāvehi.

“Let happen, Rāhula, as practice of letting happen, 

thinking in the activity of breathing in & out.

Ānāpāna-sati Rāhula 

Thinking in the activity of breathing in & out, Rāhula, 

bhāvitā bahulī-katā

when allowed to happen, when made much of,

mahapphalā hoti mahāni-saṁsā” ti.

happens enormously fruitfully, with great benefits.”

Atha kho āyasmā Rāhulo sāyanha-samayaṁ patisallānā vuṭṭhito

Then venerable Rāhula rising from seclusion in the evening time

yena Bhagavā tenupasaṅkami,

approached the Glorious One,

upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam antaṁ nisīdi.

and after approaching and greeting the Glorious One, he sat to one side.

Ekam antaṁ nisinno kho āyasmā Rāhulo Bhagavantaṁ etad avoca:

While sitting to one side, venerable Rāhula said this to the Glorious One:

“Kathaṁ bhāvitā nu kho bhante ānāpāna-sati

“How, Sir, when thinking in the activity of breathing in & out is allowed to happen,

kathaṁ bahulī-katā 

how when it is made much of, 

mahapphalā hoti mahāni-saṁsā” ti.

does it happen enormously fruitfully, with great benefits?”

“Yaṁ kiñci Rāhula ajjhattaṁ paccattaṁ

“Whatever there is, Rāhula, inside, of an individual,

kakkhalaṁ khari-gataṁ upādinnaṁ, seyyathīdaṁ:

that is taken hold of as hard, as solid -- such as

kesā, lomā, nakhā, dantā, taco,

head hairs, body hairs, nails, teeth, skin,

maṁsaṁ, nahārū, aṭṭhī, aṭṭhimiñjā, vakkaṁ,

flesh, sinews, bones, bone-marrow, kidneys,

hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,

heart, liver, pleura, spleen, lungs,

antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ 

intestines, mesentery, undigested food, excrement --

yaṁ vā panaññam pi kiñci ajjhattaṁ paccattaṁ

or whatever else there is inside, of an individual,

kakkhalaṁ khari-gataṁ upādinnaṁ,

that is taken hold of as hard, as solid: 

ayaṁ vuccati Rāhula ajjhattikā paṭhavī-dhātu.

this, Rāhula, is called the internal earth element.

Yā ceva kho pana ajjhattikā paṭhavī-dhātu,

Now, whatsoever is the internal earth element,

yā ca bāhirā paṭhavī-dhātu, paṭhavī-dhātur evesā.

and whatever is the external earth element, that is the same earth element.

Taṁ “netaṁ mama, nesoham asmi, na meso attā” ti,

Regarding that: “It does not pertain to me. This doesn't mean I am. A self of mine, this is not."

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen like this, with true wisdom, as happening.

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

Evam etaṁ yathā-bhūtaṁ sammappaññāya disvā,

Having seen it like this, with true wisdom, as happening,

paṭhavī-dhātuyā nibbindati, paṭhavī-dhātuyā cittaṁ virājeti.

one loses interest in the earth element, one frees the mind from craving for the earth element.

 

On est blasé de l’élément terre, on se désintéresse de l’élément terre.

Katamā ca Rāhula āpo-dhātu? 

And what, Rāhula, is the water-element? 

Āpo-dhātu siyā ajjhattikā siyā bāhirā.

The water element may be internal or may be external.

Katamā ca Rāhula ajjhattikā āpo-dhātu?

And what, Rāhula, is the internal water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpo-gataṁ upādinnaṁ, seyyathīdaṁ:

Whatever there is inside, of an individual, that is taken hold of as water, as wet -- such as

pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,

bile, phlegm, pus, blood, sweat, oil,

assu, vasā, khelo, siṅghānikā, lasikā, muttaṁ,

tears, grease, spit, mucus, synovial fluid, urine,

yaṁ vā panaññam pi kiñci ajjhattaṁ paccattaṁ

or whatever else there is that is inside, of an individual,

āpo āpogataṁ upādinnaṁ,

that is taken hold of as water, as wet:

ayaṁ vuccati Rāhula ajjhattikā āpo-dhātu.

that, Rāhula, is called the internal water element.

Yā ceva kho pana ajjhattikā āpo-dhātu,

Now, whatesover is the internal water element,

yā ca bāhirā āpo-dhātu, āpo-dhātur evesā.

and whatever is the external water element, that is the same water element.

Taṁ “netaṁ mama, nesoham asmi, na meso attā” ti,

Regarding that: “It does not pertain to me. This doesn't mean I am. A self of mine, this is not."

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen like this, with true wisdom, as happening.

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

Evam etaṁ yathā-bhūtaṁ sammappaññāya disvā,

Having seen it like this, with true wisdom, as happening,

āpo-dhātuyā nibbindati, āpo-dhātuyā cittaṁ virājeti.

one loses interest in the water element,  one frees the mind from craving for the water element.

 

On est blasé de l’élément eau, on se désintéresse de l’élément eau.

Katamā ca Rāhula tejo-dhātu? 

And what, Rāhula, is the fire element? 

Tejo-dhātu siyā ajjhattikā siyā bāhirā.

The fire element may be internal or may be external.

Katamā ca Rāhula ajjhattikā tejo-dhātu?

And what, Rāhula, is the internal fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejo-gataṁ upādinnaṁ, seyyathīdaṁ:

Whatever there is inside, of an individual, that is taken hold of as fire, as fiery -- such as 

yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati,

that by which one warms up, by which one grows old, by which one is consumed,

yena ca asita-pīta-khāyita-sāyitaṁ sammā pariṇāmaṁ gacchati,

and that by which what is eaten, drunk, chewed, and tasted, gets completely digested --

yaṁ vā panaññam-pi kiñci ajjhattaṁ paccattaṁ

or whatever else there is inside, of an individual,

tejo tejo-gataṁ upādinnaṁ,

that is taken hold of as fire, as fiery: 

ayaṁ vuccati Rāhula ajjhattikā tejo-dhātu.

that, Rāhula, is called the internal fire element.

Yā ceva kho pana ajjhattikā tejo-dhātu,

Now, whatsoever is the internal fire element,

yā ca bāhirā tejo-dhātu, tejo-dhātur evesā.

and whatever is the external fire element, that is the same fire element.

Taṁ “netaṁ mama, nesoham asmi, na meso attā” ti,

Regarding that: “It does not pertain to me. This doesn't mean I am. A self of mine, this is not."

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen like this, with true wisdom, as happening.

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

Evam etaṁ yathā-bhūtaṁ sammappaññāya disvā,

Having seen it like this, with true wisdom, as happening,

tejo-dhātuyā nibbindati, tejo-dhātuyā cittaṁ virājeti.

one loses interest in the fire element, one frees the mind from craving for the fire element.

 On est blasé de l’élément feu, on se désintéresse de l’élément feu.

Katamā ca Rāhula vāyo-dhātu? 

And what, Rāhula, is the wind element? 

Vāyo-dhātu siyā ajjhattikā siyā bāhirā.

The wind element may be internal or may be external.

Katamā ca Rāhula ajjhattikā vāyo-dhātu?

And what, Rāhula, is the internal wind element?

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyo-gataṁ upādinnaṁ, seyyathīdaṁ:

Whatever is inside, of an individual, that is taken hold of as wind, as windy -- such as

uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā,

winds that go up, winds that go down, winds in the bowels,

koṭṭhasayā vātā, aṅgamaṅgānusārino vātā, assāso, passāso iti -

winds in the belly, winds that go through the limbs, in-breath, out-breath -

yaṁ vā panaññam-pi kiñci ajjhattaṁ paccattaṁ

or whatever else there is inside, of an individual,

vāyo vāyogataṁ upādinnaṁ,

that is taken hold of as wind, as windy:

ayaṁ vuccati Rāhula ajjhattikā vāyo-dhātu.

that, Rāhula, is called the internal wind element.

Yā ceva kho pana ajjhattikā vāyo-dhātu,

Now, whatsoever is the internal wind element,

yā ca bāhirā vāyo-dhātu, vāyo-dhātur evesā.

and whatever is the external wind element, that is the same wind element.

Taṁ “netaṁ mama, nesoham asmi, na meso attā” ti,

Regarding that: “It does not pertain to me. This doesn't mean I am. A self of mine, this is not."

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen like this, with true wisdom, as happening.

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

Evam etaṁ yathā-bhūtaṁ sammappaññāya disvā,

Having seen it like this, with true wisdom, as happening,

vāyo-dhātuyā nibbindati, vāyo-dhātuyā cittaṁ virājeti.

one loses interest in the wind element, one frees the mind from craving for the wind element.

On est blasé de l’élément vent, on se désintéresse de l’élément vent.

Katamā ca Rāhula ākāsa-dhātu? 

And what, Rāhula, is the space element? 

Ākāsa-dhātu siyā ajjhattikā siyā bāhirā.

The space element may be internal or may be external.

Katamā ca Rāhula ajjhattikā ākāsa-dhātu?

And what, Rāhula, is the internal space element?

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsa-gataṁ upādinnaṁ seyyathīdaṁ:

Whatever is inside, of an individual, that is taken hold of as space, as spacious -- such as

kaṇṇa-cchiddaṁ, nāsa-cchiddaṁ, mukha-dvāraṁ,

ear-holes, nose-holes, the door of the mouth,

yena ca asita-pīta-khāyita-sāyitaṁ ajjhoharati,

and the means by which what is eaten, drunk, chewed, and tasted is swallowed,

yattha ca asita-pīta-khāyita-sāyitaṁ santiṭṭhati,

and the place where what is eaten, drunk, chewed, and tasted settles,

yena ca asita-pīta-khāyita-sāyitaṁ adho-bhāgā nikkhamati,

and the lower part by which that which is eaten, drunk, chewed, and tasted goes out,

yaṁ vā panaññam pi kiñci ajjhattaṁ paccattaṁ

or whatever else is inside, of an individual,

ākāsa ākāsa-gataṁ upādinnaṁ,

that is taken hold of as space, as spacious:

ayaṁ vuccati Rāhula ajjhattikā ākāsa-dhātu.

that, Rāhula, is called the internal space element.

Yā ceva kho pana ajjhattikā ākāsa-dhātu,

Now, whatsoever is the internal space element,

yā ca bāhirā ākāsa-dhātu, ākāsa-dhātur evesā.

and whatever is the external space element, that is the same space element.

Taṁ “netaṁ mama, nesoham asmi, na meso attā” ti,

Regarding that: “It does not pertain to me. This doesn't mean I am. A self of mine, this is not."

evam etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ.

It should be seen like this, with true wisdom, as happening.

Non, cela ne relève pas d’un moi. Non, cela n’implique pas que je sois. Non, cela n’est ni mien ni soi. Ainsi est-ce comme événement que cela, par la sagesse adéquate, devrait être vu.

Evam etaṁ yathā-bhūtaṁ sammappaññāya disvā,

Having seen it like this, with true wisdom, as happening, 

ākāsa-dhātuyā nibbindati, ākāsa-dhātuyā cittaṁ virājeti.

one loses interest in the space element, one frees the mind from craving for the space element.

On est blasé de l’élément espace, on se désintéresse de l’élément espace.

Letting Letting-Happen Happen

Paṭhavī-samaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen like the earth, Rāhula, the practice of letting happen,

paṭhavī-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like the earth, Rāhula, the practice of letting happen, 

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Seyyathā pi Rāhula paṭhaviyā sucim pi nikkhipanti,

Just as, Rāhula, they throw on the earth what is clean,

asucim pi nikkhipanti, gūtha-gatam pi nikkhipanti,

and they throw what is unclean, and they throw what is shitty,

mutta-gatam pi nikkhipanti, khela-gatam pi nikkhipanti,

and they throw what is covered in piss, and they throw what is covered in spit,

pubba-gatam pi nikkhipanti, lohita-gatam pi nikkhipanti,

and they throw what is covered in pus, and they throw what is bloody, 

na ca tena paṭhavī aṭṭīyati vā harāyati vā jigucchati vā,

but the earth is not horrified, or humiliated, or disgusted by it,

evam eva kho tvaṁ Rāhula paṭhavī-samaṁ bhāvanaṁ bhāvehi,

just like that, Rāhula, let happen like the earth the practice of letting happen,

paṭhavī-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like the earth, Rāhula, the practice of letting happen,

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Āpo-samaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen like water, Rāhula, the practice of letting happen,

āpo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like water, Rāhula, the practice of letting happen, 

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Seyyathā pi Rāhula āpasmiṁ sucim pi dovanti,

Just as, Rāhula, they wash in water what is clean,

asucim pi dovanti, gūtha-gatam pi dovanti,

and they wash what is unclean, and they wash what is shitty,

mutta-gatam pi dovanti, khela-gatam pi dovanti,

and they wash what is covered in piss, and they wash what is covered in spit,

pubba-gatam pi dovanti, lohita-gatam pi dovanti,

and they wash what is covered in pus, and they wash what is bloody,

na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā,

but the water is not horrified, or humiliated, or disgusted by it,

evam eva kho tvaṁ Rāhula āpo-samaṁ bhāvanaṁ bhāvehi,

just like that, Rāhula, let happen like water the practice of letting happen,

āpo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like water, Rāhula, the practice of letting happen,

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Tejo-samaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen like fire, Rāhula, the practice of letting happen,

tejo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like fire, Rāhula, the practice of letting happen, 

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Seyyathā pi Rāhula tejo sucim pi ḍahati

Just as, Rāhula, fire burns what is clean,

asucim pi ḍahati, gūtha-gatam pi ḍahati,

and burns what is unclean, and burns what is shitty,

mutta-gatam pi ḍahati, khela-gatam pi ḍahati,

and burns what is covered in piss, and burns what is covered in spit,

pubba-gatam pi ḍahati, lohita-gatam pi ḍahati,

and burns what is covered in pus, and burns what is bloody, 

na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā,

but the fire is not horrified, or humiliated, or disgusted by it,

evam eva kho tvaṁ Rāhula tejo-samaṁ bhāvanaṁ bhāvehi,

just like that, Rāhula, let happen like fire the practice of letting happen,

tejo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like fire, Rāhula, the practice of letting happen,

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Vāyo-samaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen like the wind, Rāhula, the practice of letting happen,

vāyo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like the wind, Rāhula, the practice of letting happen, 

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Seyyathā pi Rāhula vāyo sucim pi upavāyati

Just as, Rāhula, wind blows on what is clean,

asucim pi upavāyati, gūtha-gatam pi upavāyati,

and blows on what is unclean, and blows on what is shitty,

mutta-gatam pi upavāyati, khela-gatam pi upavāyati,

and blows on what is covered in piss, and blows on what is covered in spit,

pubba-gatam pi upavāyati, lohita-gatam pi upavāyati,

and blows on what is covered in pus, and blows on what is bloody, 

na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā,

but the wind is not horrified, or humiliated, or disgusted by it,

evam eva kho tvaṁ Rāhula vāyo-samaṁ bhāvanaṁ bhāvehi,

just like that, Rāhula, let happen like the wind the practice of letting happen,

vāyo-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like the wind, Rāhula, the practice of letting happen,

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Ākāsa-samaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen like space, Rāhula, the practice of letting happen,

ākāsa-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like space, Rāhula, the practice of letting happen, 

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind.

Seyyathā pi Rāhula ākāso na kattha-ci patiṭṭhito

Just as space, Rāhula, is not fixed anywhere,

evam eva kho tvaṁ Rāhula ākāsa-samaṁ bhāvanaṁ bhāvehi,

just like that, Rāhula, let happen like space the practice of letting happen,

ākāsa-samaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen like space, Rāhula, the practice of letting happen,

uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.

pleasant and unpleasant contacts that have arisen will not maintain a hold over the mind. 

Mettaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, the friendliness of letting happen,

mettaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, the friendliness of letting happen,

yo vyāpādo so pahīyissati.

any hating will be let go.

Karuṇaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, the compassion of letting happen,

karuṇaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, the compassion of letting happen 

yā vihesā sā pahīyissati.

any wanting to hurt will be let go.

Muditaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, the joy of letting happen,

muditaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, the joy of letting happen,

yā arati sā pahīyissati.

any unhappiness will be let go.

Uppekhaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, the forgiving practice of letting happen,

uppekhaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, the forgiving practice of letting happen,

yo paṭigho so pahīyissati.

any blaming will be let go.

Asubhaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, the unglamorous practice of letting happen,

asubhaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, the unglamorous practice of letting happen,

yo rāgo so pahīyissati.

any craving will be let go. 

Anicca-saññaṁ Rāhula bhāvanaṁ bhāvehi,

Let happen, Rāhula, as a letting happen, the knowing of impermanence,

anicca-saññaṁ hi te Rāhula bhāvanaṁ bhāvayato

for from letting happen, Rāhula, as a letting happen, the knowing of impermanence,

yo asmi-māno so pahīyissati.

any believing I am will be let go.

Letting Thinking Happen

Ānāpāna-satiṁ Rāhula bhāvanaṁ bhāvehi.

Let happen, Rāhula, as a letting happen, thinking in the activity of breathing in & out.

« Laisse advenir, Rāhula, la pratique du laisser-advenir, qui est l’activité de penser en inspirant et expirant. 

Ānāpāna-sati Rāhula 

Thinking in the activity of breathing in & out, Rāhula,  

bhāvitā bahulī-katā

when allowed to happen, when made much of,

mahapphalā hoti mahāni-saṁsā.

happens enormously fruitfully, with great benefits.

(L'activité de) penser en inspirant et expirant, Rāhula, (quand elle est) laissée advenir,
(quand elle est) abondamment pratiquée,
s'avère grandement fructueuse, grandement avantageuse. 

Kathaṁ bhāvitā ca Rāhula 

And how when it is allowed to happen, Rāhula, 

ānāpāna-sati kathaṁ bahulī-katā

how when it is made much of, does thinking in the activity of breathing in & out

mahapphalā hoti mahāni-saṁsā?

happen enormously fruitfully, with great benefits?

Et comment, (quand elle est) laissée advenir, Rāhula, comment, (quand elle est) abondamment pratiquée, (l’activité de) penser en inspirant et expirant, s'avère-t-elle grandement fructueuse, grandement avantageuse? 

Idha Rāhula bhikkhu arañña-gato vā, rukkha-mūla-gato vā,

Here, Rāhula, as a mendicant gone to the forest, or gone to the root of a tree,

suññāgāra-gato vā, nisīdati.

or gone to an empty place, one sits.

Ici, Rāhula, le mendiant venu à la forêt, ou venu à la racine de l’arbre, ou venu au lieu vide, s’assoit. 

Pallaṅkaṁ ābhujitvā, 

With legs folded crosswise, 

ujuṁ kāyaṁ paṇidhāya,

directing the body up,

parimukhaṁ satiṁ upaṭṭhapetvā,

having stationed thinking to the fore,

so sato va assasati, sato passasati.

one breathes out -- yes! -- thinking, and breathes in, thinking. 

Avec les jambes croisées,
Dirigeant le corps vers le haut,
Ayant placé la pensée au-devant,
En pensant il expire, en pensant il inspire. 

Dīghaṁ vā assasanto “dīghaṁ assasāmī” ti pajānāti.

Breathing out long, one knows “I am breathing out long."

Dīghaṁ vā passasanto “dīghaṁ passasāmī” ti pajānāti.

Or, breathing in long, one knows “I am breathing in long." 

Expirant longuement, il sait : " J'expire longuement ".
Ou inspirant longuement, il sait : " J'inspire longuement ". 

Rassaṁ vā assasanto “rassaṁ assasāmī” ti pajānāti.

Breathing out short, one knows “I am breathing out short.”

Rassaṁ vā passasanto “rassaṁ passasāmī” ti pajānāti.

Or, breathing in short, one knows “I am breathing in short.”

Expirant brièvement, il sait : " J'expire brièvement « .

Ou inspirant brièvement, il sait : " J'inspire brièvement ". 

Sabba-kāya-paṭisaṁvedī assasissāmī ti sikkhati.

One trains like this: witnessing the whole body I will breathe out.

Sabba-kāya-paṭisaṁvedī passasissāmī ti sikkhati.

One trains like this: witnessing the whole body I will breathe in. 

« En éprouvant le corps entier, je vais expirer », ainsi s’entraîne-t-il.
« En éprouvant le corps entier, je vais inspirer », ainsi s’entraîne-t-il. 

Passambhayaṁ kāya-saṅkhāraṁ assasissāmī ti sikkhati.

One trains like this: dropping off body as a work of conditioning I will breathe out.

Passambhayaṁ kāya-saṅkhāraṁ passasissāmī ti sikkhati. 

One trains like this: dropping off body as a work of conditioning I will breathe in.

« En laissant tomber la fabrication d’un corps, je vais expirer », ainsi s’entraîne-t-il.
« En laissant tomber la fabrication d’un corps, je vais inspirer », ainsi s’entraîne-t-il. 

Pīti-paṭisaṁvedī assasissāmī ti sikkhati.

One trains like this: witnessing grace I will breathe out. 

Pīti-paṭisaṁvedī passasissāmī ti sikkhati.

One trains like this: witnessing grace I will breathe in.

« En éprouvant la grâce, je vais expirer », ainsi s’entraîne-t-il. 

« En éprouvant la grâce, je vais inspirer », ainsi s’entraîne-t-il. 

Sukha-paṭisaṁvedī assasissāmī ti sikkhati.

One trains like this: witnessing ease I will breathe out. 

Sukha-paṭisaṁvedī passasissāmī ti sikkhati.

One trains like this: witnessing ease I will breathe in. 

« En éprouvant l’aisance, je vais expirer », ainsi s’entraîne-t-il. 

« En éprouvant l’aisance, je vais inspirer », ainsi s’entraîne-t-il. 

Citta-saṅkhāra-paṭisaṁvedī assasissāmī ti sikkhati.

One trains like this: witnessing the conditioned working of a mind I will breathe out.

Citta-saṅkhāra-paṭisaṁvedī passasissāmī ti sikkhati.

One trains like this: witnessing the conditioned working of a mind I will breathe in.

« En éprouvant les fabrications d’un esprit, je vais expirer », ainsi s’entraîne-t-il.

« En éprouvant les fabrications d’un esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Passambhayaṁ citta-saṅkhāraṁ assasissāmī ti sikkhati.

One trains like this: dropping off mind as a work of conditioning I will breathe out.

Passambhayaṁ citta-saṅkhāraṁ passasissāmī ti sikkhati. 

One trains like this: dropping off mind as a work of conditioning I will breathe in.

« En laissant tomber la fabrication d’un esprit, je vais expirer », ainsi s’entraîne-t-il.
« En laissant tomber la fabrication d’un esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Citta-paṭisaṁvedī assasissāmī ti sikkhati.

One trains like this: witnessing the mind I will breathe out.

Citta-paṭisaṁvedī passasissāmī ti sikkhati.

One trains like this: witnessing the mind I will breathe in.

« En éprouvant l’esprit, je vais expirer », ainsi s’entraîne-t-il. 
« En éprouvant l’esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Abhippamodayaṁ cittaṁ assasissāmī ti sikkhati.

One trains like this: gladdening the mind I will breathe out.

Abhippamodayaṁ cittaṁ passasissāmī ti sikkhati.

One trains like this: gladdening the mind I will breathe in.

« En réjouissant l’esprit, je vais expirer », ainsi s’entraîne-t-il. 
« En réjouissant l’esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Samādahaṁ cittaṁ assasissāmī ti sikkhati.

One trains like this: composing the mind I will breathe out.

Samādahaṁ cittaṁ passasissāmī ti sikkhati.

One trains like this: composing the mind I will breathe in.

« En rassemblant l’esprit, je vais expirer », ainsi s’entraîne-t-il. 
« En rassemblant l’esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Vimocayaṁ cittaṁ assasissāmī ti sikkhati.

One trains like this: unleashing the mind I will breathe out.

Vimocayaṁ cittaṁ passasissāmī ti sikkhati.

One trains like this: unleashing the mind I will breathe in.

« En libérant l’esprit, je vais expirer », ainsi s’entraîne-t-il. 
« En libérant l’esprit, je vais inspirer », ainsi s’entraîne-t-il. 

Aniccānupassī assasissāmī ti sikkhati.

One trains like this: reflecting on not lasting I will breathe out.

Aniccānupassī passasissāmī ti sikkhati.

One trains like this: reflecting on not lasting I will breathe in.

« En considérant l’impermanence, je vais expirer », ainsi s’entraîne-t-il. 

« En considérant l’impermanence, je vais inspirer », ainsi s’entraîne-t-il. 

Virāgānupassī assasissāmī ti sikkhati.

One trains like this: reflecting on non-craving I will breathe out.

Virāgānupassī passasissāmī ti sikkhati.

One trains like this: reflecting on non-craving I will breathe in.

« En considérant le désintéressement, je vais expirer », ainsi s’entraîne-t-il.    
« En considérant le désintéressement, je vais inspirer », ainsi s’entraîne-t- il. 

Nirodhānupassī assasissāmī ti sikkhati.

One trains like this: reflecting on stopping I will breathe out.

Nirodhānupassī passasissāmī ti sikkhati.

One trains like this: reflecting on stopping I will breathe in.

« En considérant la cessation, je vais expirer », ainsi s’entraîne-t-il. 
« En considérant la cessation, je vais inspirer », ainsi s’entraîne-t-il. 

Paṭinissaggānupassī assasissāmī ti sikkhati.

One trains like this: reflecting on allowing I will breathe out.

Paṭinissaggānupassī passasissāmī ti sikkhati.

One trains like this: reflecting on allowing I will breathe in.

 « En considérant le relâchement, je vais expirer », ainsi s’entraîne-t-il. 
« En considérant le relâchement, je vais inspirer », ainsi s’entraîne-t-il.

Evaṁ bhāvitā kho Rāhula 

When allowed to happen like this, Rāhula, 

ānāpāna-sati evaṁ bahulī-katā

thinking in the activity of breathing in & out, when made much of like this,

mahapphalā hoti mahāni-saṁsā.

happens enormously fruitfully, with great benefits.

En laissant ainsi advenir, Rāhula, (l’activité de) penser en inspirant et expirant, en la pratiquant ainsi abondamment, elle s'avère grandement fructueuse, grandement avantageuse. 

Evaṁ bhāvitāya kho Rāhula ānāpāna-satiyā, 

Through thinking in the activity of breathing in & out, Rāhula, 

when allowed to happen like this, 

evaṁ bahulī-katāya

when made much of like this, 

ye pi te carimakā assāsa-passāsā

whatever last out-breaths and in-breaths are breathed,

te pi viditā va nirujjhanti no aviditā” ti.

they also are witnessed even as they cease; they do not go unwitnessed.”

Et parce qu'est ainsi laissée advenir, Rāhula, [l'activité de] penser en inspirant et expirant, parce qu'elle se pratique ainsi abondamment, quelles que soient les dernières expirations et inspirations, elles sont aussi connues, même en leur cessation, elles ne sont pas méconnues. » 

Idam avoca Bhagavā,

The Glorious One said this,

attamano āyasmā Rāhulo 

and venerable Rāhula was transported, 

Bhagavato bhāsitaṁ abhinandī ti.

rejoicing in what was said by the Glorious One.

Le Bienheureux ayant dit cela, le Vénérable Rāhula en fut transporté, jubilant de ce qu’avait dit le Bienheureux. 

Pali text drawn from 

https://www.ancient-buddhist-texts.net/Texts-and-Translations/Short-Pieces/MahaRahulovadasuttam.htm.