【中部147  · 教誡羅侯羅小經】
佛陀：請用頭腦思維理性分析,看無常→苦→非我 | Part

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.”

世尊對羅侯羅尊者說：「羅侯羅！你怎麽認爲：眼是常的，還是無常的？」-「無常的，大德！」-「那麼，凡是無常的，那是苦的還是樂的？」-「是苦的，大德！」-「那麼，凡是無常的、苦的、從屬於變易的（變易法），能被認定是：『這是我的，我是這個，這是我自己』嗎？」-「不能。大德！」

“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.”

「羅侯羅！你怎麼認爲：諸色...眼識...眼觸......還有那些以眼觸為因緣條件而生起的包含受、想、行、識一類的，是常的，還是無常的？」-「無常的，大德！」-「那麼，凡是無常的，那是苦的還是樂的？」-「是苦的，大德！」-「那麼，凡是無常的、苦的、從屬於變易的（變易法），能被認定是：『這是我的，我是這個，這是我自己』嗎？」-「不能。大德！」

 “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.”

「羅侯羅！你怎麼認爲：耳...聲...耳識...耳觸......；鼻...香...鼻識...鼻觸......；舌...味...舌識...舌觸......；身....觸感對象（觸）...身識...身觸......；心...心的對象（法）...心識...心觸，還有那些以心觸為因緣條件而生起的包含受、想、行、識一類的，是常的 還是無常的？」-「無常的，大德！」-「那麼，凡是無常的，那是苦的還是樂的？」-「是苦的，大德！」-「那麼，凡是無常的、苦的、從屬於變易的（變易法），能被認定是：『這是我的，我是這個，這是我自己』嗎？」-「不能。大德！」

 “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.

「能夠認識這些，羅侯羅，如此受教的聲聞聖弟子對眼生厭離，對諸色生厭離，對眼識生厭離，對眼觸生厭離，還有對那些以眼觸為因緣條件而生起的包含受、想、行、識一類的，都生厭離。

“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.

他對耳...聲...耳識...耳觸......；鼻...香...鼻識...鼻觸......；舌...味...舌識...舌觸......；身....觸感對象（觸）...身識...身觸......；心...心的對象（法）...心識...心觸，還有那些以心觸為因緣條件而生起的包含受、想、行、識一類的，都生厭離。

Nibbindaṃ virajjati, virāgā vimuccati.“Being disenchanted, he becomes dispassionate.  Through dispassion [his mind] is liberated.

 因爲生厭，而離欲；因爲離欲，而解脫。 

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.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.’”

因爲解脫，而產生這樣的智慧：『這是解脫』。 他明確了：『再出生已被毀滅，梵行已完成，須要做的已做到，不會有何形式的再投生。』」（市面上對此名句的翻譯：此生已尽，梵行已立，所作已作，自知不受后有。）

‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.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.”

這就是世尊說教導的。 羅睺羅尊者對世尊的教導感到滿意和欣悅。正當這個教導被宣説時，羅睺羅尊者的心從各種漏中解脫。與此同時，成千上萬位天神生起了遠塵、離垢的法眼净：『凡是有生起屬性的，都有滅去的屬性。』（此句市面流行翻譯：凡是生法，皆是滅法）

-- MN.147 · Cūḷarāhulovādasutta The Shorter Discourse of Advice to Rāhula
【中部147  · 教誡羅侯羅小經】