The Shorter Discourse of Advice to Rāhula
Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then, while the Blessed One was alone in meditation, a thought arose in his mind thus: “The states that ripen in deliverance have ripened in Rāhula. Suppose I were to lead him on further to the destruction of the taints.”
Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Sāvatthī for alms. When he had walked for alms in Sāvatthī and had returned from his almsround, after his meal he addressed the venerable Rāhula thus:
“Take your sitting cloth with you, Rāhula; let us go to the Blind Men’s Grove to pass the day.”
“Yes, venerable sir,” the venerable Rāhula replied, and taking his sitting cloth with him, he followed close behind the Blessed One.
Now on that occasion many thousands of deities followed the Blessed One, thinking: “Today the Blessed One will lead the venerable Rāhula further to the destruction of the taints.” Then the Blessed One went into the Blind Men’s Grove and sat down at the root of a certain tree on a seat made ready. And the venerable Rāhula paid homage to the Blessed One and sat down at one side. The Blessed One then said to the venerable Rāhula:
“Rāhula, what do you think? Is the eye permanent or impermanent?” —“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Rāhula, what do you think? Are forms…Is eye-consciousness … …Is eye-contact…Is anything comprised within the feeling, perception, formations, and consciousness that arise with eye-contact as condition permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Rāhula, what do you think? Is the ear permanent or impermanent?…Is the nose permanent or impermanent?…Is the tongue permanent or impermanent?…Is the body permanent or impermanent?…Is the mind permanent or impermanent?…Are mind-objects…Is mind-consciousness…Is mind-contact…Is anything comprised within the feeling, perception, formations, and consciousness that arise with mind-contact as condition permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.”
“Seeing thus, Rāhula, a well-taught noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, and disenchanted with anything comprised within the feeling, perception, formations, and consciousness that arise with eye-contact as condition.
“He becomes disenchanted with the ear…He becomes disenchanted with the nose…He becomes disenchanted with the tongue…He becomes disenchanted with the body…He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, and disenchanted with anything comprised within the feeling, perception, formations, and consciousness that arise with mind-contact as condition.
“Being disenchanted, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’”
That is what the Blessed One said. The venerable Rāhula was satisfied and delighted in the Blessed One’s words. Now while this discourse was being spoken, through not clinging the venerable Rāhula’s mind was liberated from the taints. And in those many thousands of deities there arose the spotless immaculate vision of the Dhamma: “All that is subject to arising is subject to cessation.”
- Translator: Bhikkhu Bodhi
- Editor: Blake Walsh
The Shorter Advice to Rāhula
The Buddha said to him:
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then as he was in private retreat this thought came to his mind,
“The qualities that ripen in freedom have ripened in Rāhula.
Why don’t I lead him further to the ending of defilements?”
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Then, after the meal, on his return from almsround, he addressed Venerable Rāhula,
“Rāhula, get your sitting cloth.
Let’s go to the Dark Forest for the day’s meditation.”
“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.
Now at that time many thousands of deities followed the Buddha, thinking,
“Today the Buddha will lead Rāhula further to the ending of defilements!”
Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
Rāhula bowed to the Buddha and sat down to one side.
“What do you think, Rāhula?
Is the eye permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula?
Are sights permanent or impermanent?”
“Impermanent, sir.”
“But if they're impermanent, are they suffering or happiness?”
“Suffering, sir.”
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula?
Is eye consciousness permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula?
Is eye contact permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula?
Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula? Is the ear …
nose …
tongue …
body …
mind permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula? Are thoughts permanent or impermanent?”
“Impermanent, sir.”
“But if they're impermanent, are they suffering or happiness?”
“Suffering, sir.”
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula? Is mind consciousness permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula? Is mind contact permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“What do you think, Rāhula?
Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“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, choices, and consciousness that arises conditioned by eye contact.
They grow disillusioned with the ear …
nose …
tongue …
body …
mind, thoughts, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
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.’”
That is what the Buddha said.
Satisfied, Venerable Rāhula was happy with what the Buddha said.
And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
“Everything that has a beginning has an end.”
