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and whatever external wind-element, it is just the wind-element. That: 'This is not mine, I am not this, this is not my self' — thus should it be seen as it really is, with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the wind-element, one's mind becomes dispassionate towards the wind-element. 118. "And what, Rahula, is the space-element? The space-element may be internal, may be external. And what, Rahula, is the internal space-element? Whatever internal, personal space, space-like, grasped, such as: the ear-holes, the nose-holes, the mouth-opening, that through which what is eaten, drunk, chewed, tasted is swallowed; that where what is eaten, drunk, chewed, tasted remains; that through which what is eaten, drunk, chewed, tasted exits from the lower part; or any other internal, personal space, space-like, an opening, opening-like, a cavity, cavity-like, untouched, grasped by flesh and blood — this is called, Rahula, the internal space-element. And indeed, whatever internal space-element, and whatever external space-element, it is just the space-element. That: 'This is not mine, I am not this, this is not my self' — thus should it be seen as it really is, with right wisdom. Having seen this as it really is with right wisdom, one's mind becomes disenchanted with the space-element, one's mind becomes dispassionate towards the space-element. 119. "Rahula, cultivate a meditation like the earth. For when you, Rahula, cultivate a meditation like the earth, pleasant and unpleasant contacts that arise will not take hold of your mind. Just as, Rahula, on the earth, people deposit what is clean, people deposit what is unclean, people deposit feces, people deposit urine, people deposit saliva, pus... They deposit that too, they deposit blood too, and the earth is not distressed or ashamed or disgusted by it; just so, Rāhula, cultivate a meditation like the earth. For when you, Rāhula, cultivate a meditation like the earth, pleasant and unpleasant contacts that arise will not take hold of your mind. "Cultivate, Rāhula, a meditation like water. For when you, Rāhula, cultivate a meditation like water, pleasant and unpleasant contacts that arise will not take hold of your mind. Just as, Rāhula, in water they wash what is clean, they wash what is unclean, they wash excrement, they wash urine, they wash saliva, they wash pus, they wash blood, and water is not distressed or ashamed or disgusted by it; just so, Rāhula, cultivate a meditation like water. For when you, Rāhula, cultivate a meditation like water, pleasant and unpleasant contacts that arise will not take hold of your mind. "Cultivate, Rāhula, a meditation like fire. For when you, Rāhula, cultivate a meditation like fire, pleasant and unpleasant contacts that arise will not take hold of your mind. Just as, Rāhula, fire burns what is clean, it burns what is unclean, it burns excrement, it burns urine, it burns saliva, it burns pus, it burns blood, and fire is not distressed or ashamed or disgusted by it; just so, Rāhula, cultivate a meditation like fire. For when you, Rāhula, cultivate a meditation like fire, pleasant and unpleasant contacts that arise will not take hold of your mind. "Cultivate, Rāhula, a meditation like wind. For when you, Rāhula, cultivate a meditation like wind, pleasant and unpleasant contacts that arise will not take hold of your mind. Just as, Rāhula, wind blows over what is clean, it blows over what is unclean, it blows over excrement, it blows over urine, it blows over saliva, it blows over pus... It blows over what is gone, it blows over what is blood-like, and the wind is not thereby distressed or ashamed or disgusted; just so, Rahula, cultivate a development like the wind. For when you, Rahula, cultivate a development like the wind, arisen pleasant and unpleasant contacts will not take hold of your mind. Like space, Rahula, cultivate development. For when you, Rahula, cultivate a development like space, arisen pleasant and unpleasant contacts will not take hold of your mind. Just as, Rahula, space is not established anywhere; just so, Rahula, cultivate a development like space. For when you, Rahula, cultivate a development like space, arisen pleasant and unpleasant contacts will not take hold of your mind. 120. Loving-kindness, Rahula, cultivate development. For when you, Rahula, cultivate the development of loving-kindness, whatever ill-will there is, that will be abandoned. Compassion, Rahula, cultivate development. For when you, Rahula, cultivate the development of compassion, whatever cruelty there is, that will be abandoned. Sympathetic joy, Rahula, cultivate development. For when you, Rahula, cultivate the development of sympathetic joy, whatever discontent there is, that will be abandoned. Equanimity, Rahula, cultivate development. For when you, Rahula, cultivate the development of equanimity, whatever resistance there is, that will be abandoned. Foulness, Rahula, cultivate development. For when you, Rahula, cultivate the development of foulness, whatever lust there is, that will be abandoned. Perception of impermanence, Rahula, cultivate development. For when you, Rahula, cultivate the development of the perception of impermanence, whatever conceit 'I am' there is, that will be abandoned. 121. Mindfulness of breathing, Rahula, cultivate development. For mindfulness of breathing, Rahula, when developed and made much of, is of great fruit, of great benefit. And how, Rahula, is mindfulness of breathing developed, how made much of, so that it is of great fruit, of great benefit? Here, Rahula, a monk gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Having established. He, mindful, breathes in; mindful, breathes out. Breathing in a long breath, he discerns, ‘I breathe in a long breath’; breathing out a long breath, he discerns, ‘I breathe out a long breath’. Breathing in a short breath, he discerns, ‘I breathe in a short breath’; breathing out a short breath, he discerns, ‘I breathe out a short breath’. He trains himself, ‘I shall breathe in experiencing the whole body’; he trains himself, ‘I shall breathe out experiencing the whole body’. He trains himself, ‘I shall breathe in tranquilizing the bodily formation’; he trains himself, ‘I shall breathe out tranquilizing the bodily formation’. He trains himself, ‘I shall breathe in experiencing rapture’; he trains himself, ‘I shall breathe out experiencing rapture’. He trains himself, ‘I shall breathe in experiencing pleasure’; he trains himself, ‘I shall breathe out experiencing pleasure’. He trains himself, ‘I shall breathe in experiencing the mental formation’; he trains himself, ‘I shall breathe out experiencing the mental formation’. He trains himself, ‘I shall breathe in tranquilizing the mental formation’; he trains himself, ‘I shall breathe out tranquilizing the mental formation’. He trains himself, ‘I shall breathe in experiencing the mind’; he trains himself, ‘I shall breathe out experiencing the mind’. He trains himself, ‘I shall breathe in gladdening the mind’; he trains himself, ‘I shall breathe out gladdening the mind’. He trains himself, ‘I shall breathe in concentrating the mind’; he trains himself, ‘I shall breathe out concentrating the mind’. He trains himself, ‘I shall breathe in liberating the mind’; he trains himself, ‘I shall breathe out liberating the mind’. He trains himself, ‘I shall breathe in contemplating impermanence’; he trains himself, ‘I shall breathe out contemplating impermanence’. He trains himself, ‘I shall breathe in contemplating fading away’; he trains himself, ‘I shall breathe out contemplating fading away’. He trains himself, ‘I shall breathe in contemplating cessation’; he trains himself, ‘I shall breathe out contemplating cessation’. He trains himself, ‘I shall breathe in contemplating relinquishment’; he trains himself, ‘I shall breathe out contemplating relinquishment’. Thus developed, indeed O Rāhula, mindfulness of breathing, thus cultivated, is of great fruit, of great benefit. When mindfulness of breathing is thus developed, thus cultivated, even your very last breaths cease with your knowing, not without your knowing. This the Blessed One said. Delighted, Venerable Rāhula rejoiced in the Blessed One’s words. The Great Discourse to Rāhula is finished, the second. 3. The Shorter Discourse to Mālukya 122. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, Venerable Mālukyaputta, while in seclusion, in retreat, had this thought arise in his mind: “These speculative views that the Blessed One has left undeclared, set aside, rejected— ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul and the body are the same,’ or ‘the soul is one thing, the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death’— these the Blessed One does not declare to me. What the Blessed One does not declare to me does not please me, does not satisfy me. So I shall go to the Blessed One and ask him about this matter. If the Blessed One declares to me ‘the world is eternal,’ or ‘the world is not eternal,’ … or ‘the Tathāgata neither exists nor does not exist after death’— then I shall lead the holy life under the Blessed One; but if the Blessed One does not declare to me ‘the world is eternal,’ or ‘the world is not eternal,’ … or ‘the Tathāgata neither exists nor does not exist after death’— then I shall renounce the training and return to a lower state.” 123. Then, Venerable Mālukyaputta, in the evening, rose from his retreat and went to the Blessed One;