MN 147 The Shorter Advice to Rāhula – Cūḷarāhulovādasutta

Medium Discourses Collection 147 – Majjhima Nikāya 147

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

Then as he was in private retreat this thought came to his mind,

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

1.4

“The qualities that ripen in freedom have ripened in Rāhula.

“paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.

1.5

Why don’t I lead him further to the ending of cravings?”

Yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti.

1.6

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

1.7

Then, after the meal, on his return from almsround, he addressed Venerable Rāhula,

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ rāhulaṁ āmantesi:

1.8

“Rāhula, get your sitting cloth.

“gaṇhāhi, rāhula, nisīdanaṁ;

1.9

Let’s go to the Dark Forest for the day’s meditation.”

yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti.

1.10

“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.

“Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

2.1

Now at that time many thousands of deities followed the Buddha, thinking,

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṁ anubandhāni honti:

2.2

“Today the Buddha will lead Rāhula further to the ending of cravings!”

“ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti.

2.3

Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.

Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.

2.4

Rāhula bowed to the Buddha and sat down to one side.

Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

2.5

The Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:

2.6

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

2.7

Is the eye permanent or anicca?”

cakkhu niccaṁ vā aniccaṁ vā”ti?

2.8

“Anicca, sir.”

“Aniccaṁ, bhante”.

2.9

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

2.10

“Suffering, sir.”

“Dukkhaṁ, bhante”.

2.11

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

2.12

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

2.13

“No, sir.”

“No hetaṁ, bhante”.

3.1

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

3.2

Are sights permanent or anicca?”

rūpā niccā vā aniccā vā”ti?

3.3

“Anicca, sir.”

“Aniccā, bhante”.

3.4

“But if they're anicca, are they suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

3.5

“Suffering, sir.”

“Dukkhaṁ, bhante”.

3.6

“But if they're anicca, suffering, and perishable, are they fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

3.7

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

3.8

“No, sir.”

“No hetaṁ, bhante”.

3.9

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

3.10

Is eye consciousness permanent or anicca?”

cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

3.11

“Anicca, sir.”

“Aniccaṁ, bhante”.

3.12

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

3.13

“Suffering, sir.”

“Dukkhaṁ, bhante”.

3.14

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

3.15

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

3.16

“No, sir.”

“No hetaṁ, bhante”.

3.17

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

3.18

Is eye contact permanent or anicca?”

cakkhusamphasso nicco vā anicco vā”ti?

3.19

“Anicca, sir.”

“Anicco, bhante”.

3.20

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

3.21

“Suffering, sir.”

“Dukkhaṁ, bhante”.

3.22

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

3.23

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

3.24

“No, sir.”

“No hetaṁ, bhante”.

3.25

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

3.26

Anything included in feeling, perception, actions done with defilement, and consciousness that arises conditioned by eye contact: is that permanent or anicca?”

yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti?

3.27

“Anicca, sir.”

“Aniccaṁ, bhante”.

3.28

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

3.29

“Suffering, sir.”

“Dukkhaṁ, bhante”.

3.30

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

3.31

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

3.32

“No, sir.”

“No hetaṁ, bhante”.

4-8.1

“What do you think, Rāhula? Is the ear …

“Taṁ kiṁ maññasi rāhula, sotaṁ niccaṁ vā aniccaṁ vā”ti?

4-8.2

“Aniccaṁ, bhante …pe…

4-8.3

nose …

ghānaṁ niccaṁ vā aniccaṁ vā”ti?

4-8.4

“Aniccaṁ, bhante …pe…

4-8.5

tongue …

jivhā niccā vā aniccā vā”ti?

4-8.6

“Aniccā, bhante …

4-8.7

body …

kāyo nicco vā anicco vā”ti?

4-8.8

“Anicco, bhante …

4-8.9

mind permanent or anicca?”

mano nicco vā anicco vā”ti?

4-8.10

“Anicca, sir.”

“Anicco, bhante”.

4-8.11

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

4-8.12

“Suffering, sir.”

“Dukkhaṁ, bhante”.

4-8.13

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

4-8.14

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

4-8.15

“No, sir.”

“No hetaṁ, bhante”.

4-8.16

“What do you think, Rāhula? Are thoughts permanent or anicca?”

“Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti?

4-8.17

“Anicca, sir.”

“Aniccā, bhante”.

4-8.18

“But if they're anicca, are they suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

4-8.19

“Suffering, sir.”

“Dukkhaṁ, bhante”.

4-8.20

“But if they're anicca, suffering, and perishable, are they fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

4-8.21

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

4-8.22

“No, sir.”

“No hetaṁ, bhante”.

4-8.23

“What do you think, Rāhula? Is mind consciousness permanent or anicca?”

“Taṁ kiṁ maññasi rāhula, manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

4-8.24

“Anicca, sir.”

“Aniccaṁ, bhante”.

4-8.25

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

4-8.26

“Suffering, sir.”

“Dukkhaṁ, bhante”.

4-8.27

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

4-8.28

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

4-8.29

“No, sir.”

“No hetaṁ, bhante”.

4-8.30

“What do you think, Rāhula? Is mind contact permanent or anicca?”

“Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?

4-8.31

“Anicca, sir.”

“Anicco, bhante”.

4-8.32

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

4-8.33

“Suffering, sir.”

“Dukkhaṁ, bhante”.

4-8.34

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:

4-8.35

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

4-8.36

“No, sir.”

“No hetaṁ, bhante”.

4-8.37

“What do you think, Rāhula?

“Taṁ kiṁ maññasi, rāhula,

4-8.38

Anything included in feeling, perception, actions done with defilement, and consciousness that arises conditioned by mind contact: is that permanent or anicca?”

yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?

4-8.39

“Anicca, sir.”

“Aniccaṁ, bhante”.

4-8.40

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

4-8.41

“Suffering, sir.”

“Dukkhaṁ, bhante”.

4-8.42

“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:

4-8.43

‘This is mine, I am this, this is my self’?”

‘etaṁ mama, esohamasmi, eso me attā’”ti?

4-8.44

“No, sir.”

“No hetaṁ, bhante”.

9.1

“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, actions done with defilement, and consciousness that arises conditioned by eye contact.

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.

9.2

They grow disillusioned with the ear …

Sotasmiṁ nibbindati, saddesu nibbindati …pe…

9.3

nose …

ghānasmiṁ nibbindati, gandhesu nibbindati …

9.4

tongue …

jivhāya nibbindati, rasesu nibbindati …

9.5

body …

kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …

9.6

mind, thoughts, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, actions done with defilement, and consciousness that arises conditioned by mind contact.

manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.

9.7

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

9.8

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

9.9

That is what the Buddha said.

Idamavoca bhagavā.

9.10

Satisfied, Venerable Rāhula was happy with what the Buddha said.

Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.

9.11

And while this discourse was being spoken, Rāhula’s mind was freed from cravings by not grasping.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci.

9.12

And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:

Tāsañca anekānaṁ devatāsahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

9.13

“Everything that has a beginning has an end.”

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

9.14

Cūḷarāhulovādasuttaṁ niṭṭhitaṁ pañcamaṁ.