MN 147 Cūḷarāhulovāda

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 147	Middle Discourses 147


Cūḷarāhulovādasutta	The Shorter Advice to Rāhula
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.	“The qualities that ripen in freedom have ripened in Rāhula.
Yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti.	Why don’t I lead him further to the ending of defilements?”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Rāhula:
“gaṇhāhi, rāhula, nisīdanaṃ;	“Rāhula, get your sitting cloth.
yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti.	Let’s go to the Dark Forest for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.


Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti:	Now at that time many thousands of deities followed the Buddha, thinking:
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti.	“Today the Buddha will lead Rāhula further to the ending of defilements!”
Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	The Buddha said to him:


“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
rūpā niccā vā aniccā vā”ti?	Are sights permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	Is eye consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhusamphasso nicco vā anicco vā”ti?	Is eye contact permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā”ti?	“What do you think, Rāhula? Is the ear …
“Aniccaṃ, bhante … pe …
ghānaṃ niccaṃ vā aniccaṃ vā”ti?	nose …
“Aniccaṃ, bhante … pe …
jivhā niccā vā aniccā vā”ti?	tongue …
“Aniccā, bhante …
kāyo nicco vā anicco vā”ti?	body …
“Anicco, bhante …
mano nicco vā anicco vā”ti?	mind permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā”ti?	“What do you think, Rāhula? Are thoughts permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	“What do you think, Rāhula? Is mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?	“What do you think, Rāhula? Is mind contact permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”


“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact.
Sotasmiṃ nibbindati, saddesu nibbindati … pe …	They grow disenchanted with the ear …
ghānasmiṃ nibbindati, gandhesu nibbindati …	nose …
jivhāya nibbindati, rasesu nibbindati …	tongue …
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati …	body …
manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.	mind, thoughts, mind consciousness, and mind contact. And they grow disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact.
Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	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.’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci.	And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 147

MN 147 Cūḷarāhulovāda

(conclusion)

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