MN 147 Cūḷa-rāhul’-ovāda:
Advice to Rāhula

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Opening

	(derived from B. Sujato 2018/12)	(出自B. Sujato 2018/12)
Majjhima Nikāya 147	Middle Discourses 147	中部147经
Cūḷarāhulovādasutta	The Shorter Advice to Rāhula	给罗睺罗的简短忠告
Evaṃ me sutaṃ—	So I have heard.	我曾这样听闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	有一次，佛陀住在舍卫城附近的祇树给孤独园。
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:	然后当他独处静思时，心中生起这个念头：
“paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.	“The qualities that ripen in freedom have ripened in Rāhula.	“罗睺罗的解脱品性已经成熟了。
Yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti.	Why don’t I lead him further to the ending of defilements?”	为什么我不进一步引导他走向烦恼的止息呢？”
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.	然后佛陀早上穿上僧袍，拿起钵和僧袍，进入舍卫城乞食。
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Rāhula:	然后，饭后，从乞食回来，他对罗睺罗尊者说：
“gaṇhāhi, rāhula, nisīdanaṃ;	“Rāhula, get your sitting cloth.	“罗睺罗，拿你的坐具。
yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti.	Let’s go to the Dark Forest for the day’s meditation.”	我们去幽暗林进行白天的禅修。”
“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.	“是的，世尊，”罗睺罗回答。他拿着坐具跟在佛陀后面。

147.0 – (thousands of devas want to witness Buddha lead Rahula to arahantship)

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti:	Now at that time many thousands of deities followed the Buddha, thinking:	那时，成千上万的天神跟随着佛陀，心想：
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti.	“Today the Buddha will lead Rāhula further to the ending of defilements!”	“今天佛陀将进一步引导罗睺罗走向烦恼的止息！”
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.	然后佛陀深入幽暗林，坐在一棵树下铺好的座位上。
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.	罗睺罗顶礼佛陀，然后坐在一旁。
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	The Buddha said to him:	佛陀对他说：

147.1 – (is eye permanent, suffering, self? )

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“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”	眼睛是常还是无常？”
“Aniccaṃ, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？

§1.2 – (is form [visble to eye] permanent, suffering, self?)

rūpā niccā vā aniccā vā”ti?	Are forms permanent or impermanent?”	色是常还是无常？”
“Aniccā, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”	“但是如果它们是无常的，它们是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:	“但是如果它们是无常的，是苦的，是会坏的，它们适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”

§1.3 – (is eye conciousness permanent, suffering, self?)

“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	Is eye consciousness permanent or impermanent?”	眼识是常还是无常？”
“Aniccaṃ, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？

§1.4 – (is eye contact permanent, suffering, self?)

cakkhusamphasso nicco vā anicco vā”ti?	Is eye contact permanent or impermanent?”	眼触是常还是无常？”
“Anicco, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？

§1.5 – (is sensation, perception, co-activity, consciousness permanent, suffering, self?)

yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”	任何包含在受、想、行、识中，由眼触所生起的，是常还是无常？”
“Aniccaṃ, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”

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147.2 – (is ear permanent, suffering, self? )

“Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …

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

“罗睺罗，你认为呢？耳朵……

147.3 – (is nose permanent, suffering, self? )

ghānaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …

nose …

鼻子……

147.4 – (is tongue permanent, suffering, self? )

jivhā niccā vā aniccā vā”ti?
“Aniccā, bhante …

tongue …

舌头……

147.5 – (is body permanent, suffering, self? )

kāyo nicco vā anicco vā”ti?
“Anicco, bhante …

body …

身体……

147.6 – (is mind permanent, suffering, self? )

mano nicco vā anicco vā”ti?	mind permanent or impermanent?”	心是常还是无常？”
“Anicco, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā”ti?	“What do you think, Rāhula? Are thoughts permanent or impermanent?”	“罗睺罗，你认为呢？法是常还是无常？”
“Aniccā, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”	“但是如果它们是无常的，它们是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:	“但是如果它们是无常的，是苦的，是会坏的，它们适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	“What do you think, Rāhula? Is mind consciousness permanent or impermanent?”	“罗睺罗，你认为呢？意识是常还是无常？”
“Aniccaṃ, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?	“What do you think, Rāhula? Is mind contact permanent or impermanent?”	“罗睺罗，你认为呢？意触是常还是无常？”
“Anicco, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?	“罗睺罗，你认为呢？
yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”	意触所生的受、想、行、识，是常还是无常？”
“Aniccaṃ, bhante”.	“Impermanent, sir.”	“无常，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”	“但是如果它是无常的，它是苦还是乐？”
“Dukkhaṃ, bhante”.	“Suffering, sir.”	“苦，世尊。”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:	“但是如果它是无常的，是苦的，是会坏的，它适合被认为是：
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”	‘这是我的，我就是这个，这是我的自我’吗？”
“No hetaṃ, bhante”.	“No, sir.”	“不，世尊。”

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147.7 – (seeing this, disenchantment → dispassion → nirvana)

“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-one's-disciple grows disenchanted with the eye, forms, eye consciousness, and eye contact. And they grow disenchanted with anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact.	“看见这一点，一个有学识的圣弟子对眼、色、眼识和眼触感到厌离。他们对眼触所生的受、想、行、识中的任何东西都感到厌离。
Sotasmiṃ nibbindati, saddesu nibbindati … pe …	They grow disenchanted with the ear …	他们对耳……
ghānasmiṃ nibbindati, gandhesu nibbindati …	nose …	鼻……
jivhāya nibbindati, rasesu nibbindati …	tongue …	舌……
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati …	body …	身……
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-activities, and consciousness that arises conditioned by mind contact.	意、法、意识和意触感到厌离。他们对意触所生的受、想、行、识中的任何东西都感到厌离。
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.	由于厌离，贪欲消退。当贪欲消退时，他们就解脱了。当他们解脱时，他们就知道自己解脱了。
‘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.’”	他们明白：‘生死已尽，梵行已立，所作已办，不再有任何存在状态。’”

147.10 – (conclusion: Rāhula becomes arahant, thousands of devas enter stream)

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.	罗睺罗尊者心满意足，对佛陀所说感到高兴。
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.	当此法被宣说时，罗睺罗的心由于不执取而从烦恼中解脱。
Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:	那成千上万的天神生起了无垢、清净的法眼：
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”	“凡有生者，皆有灭。”

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