（一） 羅雲
Raahula
1. 聞如是： 一時，佛在舍衛國、祇樹、給孤獨園。
Thus I have heard: One time, the Budha was staying at
Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊到時，著衣持鉢，將羅雲入舍衛城分衛。 爾時，世尊右旋顧謂羅雲： 「汝今當觀色為無常。
At that time, when it was the proper hour, the Bhagavaan wore his robe, took his alms bowl, and, together with Raahula, entered Shraavastii to seek alms.
At that time, the Bhagavaan turned to the right and said to Raahula:
“You should now contemplate form as impermanent.”
3. 羅雲對曰： 如是，世尊。色為無常。
Raahula replied, “Indeed, Bhagavaan, ruupa is anitya (impermanent).”
4. 世尊告曰： 「羅雲，痛、想、行、識皆悉無常。
The Bhagavaan said, “Raahula, vedanaa (feeling), samjnyaa (perception), Sanskaara (actions), and vijnyaana (consciousness) are all anitya (impermanent).”
5. 羅雲對曰： 「如是，世尊。痛、想、行、識皆為無常。
Raahula replied, “Indeed, Bhagavaan, vedanaa (feeling), samjnyaa (perception), Sanskaara (actions), and vijnyaana (consciousness) are all anitya (impermanent).”
6. 是時，尊者羅雲復作是念： 「此有何因緣？ 今方向城分衛，又在道路。 何故世尊而面告誨我？ 今宜當還歸所在，不應入城乞食。
At that time, the venerable Raahula reflected: “What is the reason for this?
Right now, we are on our way into the city for alms, walking along the road.
Why does the Bhagavaan personally instruct me at this moment?
It would be proper for me to return to where I reside and not enter the city for alms.”
7. 爾時，尊者羅雲即中道還到祇桓精舍。 持衣鉢，詣一樹下，正身正意，結跏趺坐。 專精一心，念「色無常」，念「痛、想、行、識無常」。
At that time, the venerable Raahula immediately turned back midway and returned to Jetavana Vihaara.
Carrying his robe and alms bowl, he went to a tree, sat down with an upright body and focused mind in the lotus posture.
With utmost concentration, he contemplated,
“Ruupa is anitya (impermanent),” and likewise reflected,
“Vedanaa, samjnyaa, samskaara, and vijnyaana are all anitya (impermanent).”
8. 爾時，世尊於舍衛城乞食已，食後在祇桓精舍而自經行。 漸漸至羅雲所。 到已，告羅雲曰： 「汝當修行安般之法。 修行此法，所有愁憂之想，皆當除盡。 汝今復當修行惡露不淨想，所有貪欲盡當除滅。 汝今，羅雲，當修行慈心。 已行慈心，所有瞋恚，皆當除盡。 汝今，羅雲，當行悲心。 已行悲心，所有害心，悉當除盡。 汝今，羅雲，當行喜心。 已行喜心，所有嫉心，皆當除盡。 汝今，羅雲，當行護心。 已行護心，所有憍慢，悉當除盡。」
At that time, after the Bhagavaan had finished begging for alms in Shraavastii and had taken his meal, he was walking in meditation at Jetavana Vihaara.
Gradually, he arrived at the place where venerable Raahula was.
Upon arrival, he said to Raahula: “You should cultivate the practice of Aanaapaana (mindfulness of breathing).
By cultivating this practice, all thoughts of sorrow and distress will be completely eradicated.
Furthermore, you should contemplate the impurity of the body (ashubha-bhaavanaa), so that all craving (trsnaa) may be completely extinguished.
Raahula, you should cultivate mettaa (loving-kindness). Once you have cultivated loving-kindness, all anger (dveṣa) will be eradicated.
Raahula, you should cultivate karuṇaa (compassion). Once you have cultivated compassion, all harmful thoughts will be entirely removed.
Raahula, you should cultivate muditaa (sympathetic joy). Once you have cultivated sympathetic joy, all jealousy (iirsyaa) will be eradicated.
Raahula, you should cultivate upeksaa (equanimity). Once you have cultivated equanimity, all arrogance (maana) will be completely extinguished.”
9. 爾時，世尊向羅雲便說此偈：
At that time, the Bhagavaan recited this verse to Raahula:
10.「莫數起著想，
恒當自順法。
如此智之士；
名稱則流布。
“Do not frequently give rise to attachments,
Always conform to the Dharma.
Such a wise person,
Their name shall spread far and wide.”
11. 與人執炬明，
壞於大闇冥。
天龍戴奉敬；
敬奉師長尊。」
“Holding a torch for others,
Dispersing great darkness.
Devas and Naagas revere and honor,
Respecting the noble teacher.”
12. 是時，羅雲比丘復以此偈報世尊曰：
At that time, Bhikshu Raahula replied to the Bhagavaan with this verse:
13.「我不起著想，
恒復順於法。
如此智之士，
則能奉師長。」
“I do not give rise to attachments,
Always abiding in the Dharma.
Such a wise one,
Is able to honour the Teacher.”
14. 爾時，世尊作是教勅已，便捨而去，還詣靜室。
At that time, the Bhagavaan, having given this instruction, departed and returned to his quiet chamber.
15. 是時，尊者羅雲復作是念： 「今云何修行安般，除去愁憂，無有諸想？」 是時，羅雲即從坐起，便往世尊所。 到已，頭面禮足，在一面坐。 須臾退坐，白世尊曰： 「云何修行安般，除去愁憂，無有諸想。 獲大果報，得甘露味？」
At that time, the venerable Raahula again thought:
“How should I cultivate Aanaapaana in order to eliminate sorrow and worry, and be free from all thoughts?”
Then, Raahula rose from his seat and went to the Bhagavaan.
Having arrived, he bowed his head at the Bhagavaan’s feet and sat to one side.
After a short while, he withdrew slightly and respectfully asked the Bhagavaan:
“How should one cultivate Aanaapaana in order to eliminate sorrow and worry, be free from all thoughts, attain great fruits, and taste the nectar of liberation?”
16. 世尊告曰： 「善哉！善哉，羅雲！汝乃能於如來前而師子吼，問如此義： 『云何修行安般，除去愁憂，無有諸想？ 獲大果報，得甘露味？』 汝今，羅雲，諦聽！ 諦聽，善思念之。 吾當為汝具分別說。」
The Bhagavaan said: “Excellent! Excellent, Raahula!
You are able to let out the lion’s roar before the Tathaagata and ask such a question:
‘How should one cultivate Aanaapaana in order to eliminate sorrow and worry, be free from all thoughts, attain great fruits, and taste the nectar of liberation?’
Now, Raahula, listen carefully!
Listen carefully and contemplate it well.
I shall explain it to you in detail.”
17. 對曰： 「如是，世尊。」 爾時，尊者羅雲從世尊受教。
Raahula replied: “Yes, Bhagavaan.”
At that time, the venerable Raahula received the teaching from the Bhagavaan.
18. 世尊告曰： 「於是，羅雲，若有比丘樂於閑靜無人之處。 便正身正意，結跏趺坐。 無他異念，繫意鼻頭。 出息長知息長。 入息長亦知息長。 出息短亦知息短。 入息短亦知息短。 出息冷亦知息冷。 入息冷亦知息冷。 出息暖亦知息暖。 入息暖亦知息暖。 盡觀身體入息、出息，皆悉知之。 有時有息亦復知有， 又時無息亦復知無。 若息從心出，亦復知從心出。 若息從心入，亦復知從心入。 如是，羅雲，能修行安般者，則無愁憂惱亂之想， 獲大果報，得甘露味。」
The Bhagavaan said:
“Thus, Raahula, if a bhikshu delights in solitude, in a place free from people, he should sit with an upright body and a focused mind, assuming the lotus posture.
Without any other distractions, he should direct his attention to the tip of his nose.
When breathing out long, he knows he is breathing out long.
When breathing in long, he knows he is breathing in long.
When breathing out short, he knows he is breathing out short.
When breathing in short, he knows he is breathing in short.
When breathing out cool, he knows it is cool.
When breathing in cool, he knows it is cool.
When breathing out warm, he knows it is warm.
When breathing in warm, he knows it is warm.
He fully observes the entire body as it breathes in and breathes out, knowing it completely.
At times, when there is breath, he knows there is breath.
At times, when there is no breath, he knows there is no breath.
If the breath arises from the mind, he knows it arises from the mind.
If the breath enters into the mind, he knows it enters into the mind.
Thus, Raahula, one who is able to cultivate the practice of Aanaapaana will have no thoughts of sorrow, distress, or confusion. He will attain great results and taste the nectar of liberation.”
19. 爾時，世尊具足與羅雲說微妙法已，羅雲即從坐起，禮佛足，遶三匝而去。 往詣安陀園，在一樹下，正身正意，結跏趺坐。 無他餘念，繫心鼻頭。 出息長亦知息長。 入息長亦知息長。 出息短亦知息短。 入息短亦知息短。 出息冷亦知息冷。 入息冷亦知息冷。 出息暖亦知息暖。 入息暖亦知息暖。 盡觀身體入息、出息，皆悉知之。 有時有息亦復知有。 有時無息亦復知無。 若息從心出，亦復知從心出。 若息從心入，亦復知從心入。
At that time, after the Bhagavaan had fully expounded the subtle and profound Dharma to Raahula, Raahula immediately rose from his seat, paid homage at the Budha’s feet, circumambulated him three times, and departed.
He went to Andha Grove, sat under a tree with an upright body and a focused mind, assuming the lotus posture.
Without any other distractions, he fixed his attention on the tip of his nose.
When breathing out long, he knew he was breathing out long.
When breathing in long, he knew he was breathing in long.
When breathing out short, he knew he was breathing out short.
When breathing in short, he knew he was breathing in short.
When breathing out cool, he knew it was cool.
When breathing in cool, he knew it was cool.
When breathing out warm, he knew it was warm.
When breathing in warm, he knew it was warm.
He fully observed the entire body as it breathed in and out, knowing it completely.
At times, when there was breath, he knew there was breath.
At times, when there was no breath, he knew there was no breath.
If the breath arose from the mind, he knew it arose from the mind.
If the breath entered into the mind, he knew it entered into the mind.
20. 爾時，羅雲作如是思惟欲心，便得解脫，無復眾惡。 有覺、有觀，念持喜安，遊於初禪。 有覺、有觀息，內自歡喜，專其一心。 無覺、無觀，三昧念喜，遊於二禪。 無復喜念，自守覺知身樂。 諸賢聖常所求護喜念，遊於三禪。 彼苦樂已滅，無復愁憂。 無苦無樂，護念清淨，遊於四禪。
At that time, Raahula, contemplating in this manner, gave rise to the aspiration for liberation of the mind and immediately attained release, with no further afflictions.
With initial thought (vitarka) and sustained thought (vicaara), mindfulness, joy, and ease, he entered and abided in the first dhyaana.
With the cessation of initial and sustained thought, he experienced inner joy, focused his mind single-pointedly, and, with the joy born of samaadhi, entered and abided in the second dhyaana.
With the fading of joy, he remained equanimous, clearly aware, and mindful, experiencing happiness in the body.
The noble ones constantly seek and uphold this mindful happiness, and thus he entered and abided in the third dhyaana.
With the cessation of pleasure and pain, and the disappearance of previous sorrow and joy, he attained a state beyond suffering and happiness, with purified mindfulness and equanimity, and thus entered and abided in the fourth dhyaana.
21. 彼以此三昧，心清淨無塵穢，身體柔軟。 知所從來，憶本所作。 自識宿命無數劫事。 亦知一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、萬生、數十萬生。 成劫、敗劫，無數成劫、無數敗劫，億載不可計。 「我曾生彼，名某姓某。 食如此食，受如此苦樂，壽命長短。 彼終生此，此終生彼。」
With this samaadhi, his mind became purified, free from defilements, and his body became soft and pliant.
He understood his origin and recalled his past actions.
He personally realised the knowledge of past lives, remembering countless kalpas.
He also knew one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, ten thousand lives, even tens of thousands of lives.
He saw the cycles of cosmic formation and dissolution—countless formations and countless dissolutions—spanning innumerable eons beyond measure.
“I have been born there, bearing such a name and such a family lineage.
I ate such food, experienced such pleasure and suffering, and had a lifespan of such length.
From that existence, I was reborn here; from this existence, I was reborn there.”
22. 彼以此三昧，心清淨無瑕穢，亦無諸結。 亦知眾生所起之心。 彼復以天眼清淨無瑕穢。 觀眾生類。 生者、逝者，善色、惡色，善趣、惡趣，若好、若醜，所行、所造，如實知之。 或有眾生，身行惡、口行惡、意行惡。 誹謗賢聖，行邪見，造邪見行。 身壞命終，入地獄中。 或復眾生，身行善、口行善、意行善。 不誹謗賢聖，恒行正見、造正見行。 身壞命終，生善處天上。 是謂天眼清淨無瑕穢，觀眾生類。 生者、逝者，善色、惡色，善趣、惡趣，若好、若醜，所行、所造，如實知之。
With this samaadhi, his mind became purified, free from stains and defilements, and unbound from all fetters.
He also knew the arising of thoughts in sentient beings.
With his divine eye, pure and flawless, he beheld the various types of beings—
those being born and those passing away, those of good complexion and those of bad complexion, those bound for good destinations and those bound for evil destinations, whether beautiful or ugly— he saw their actions and deeds as they truly were.
There were beings who engaged in unwholesome bodily conduct, unwholesome speech, and unwholesome mental conduct—
who slandered the noble ones, upheld wrong views, and committed actions based on wrong views.
At the breaking up of the body after death, they fell into the hell realms.
There were also beings who engaged in wholesome bodily conduct, wholesome speech, and wholesome mental conduct— who did not slander the noble ones, who upheld right views, and committed actions based on right views.
At the breaking up of the body after death, they were reborn in the heavenly realms.
Thus, with the divine eye, pure and flawless, he beheld the various types of beings—those being born and those passing away, those of good complexion and those of bad complexion, those bound for good destinations and those bound for evil destinations, whether beautiful or ugly—he saw their actions and deeds as they truly were.
23. 復更施意，成盡漏心。 彼觀「此苦」，如實知之。 復觀苦習，亦知苦盡，亦知苦出要，如實知之。 彼以作是觀，欲漏心得解脫，有漏、無明漏心得解脫。 已得解脫，便得解脫智： 「生死已盡，梵行已立，所作已辦。」 更不復受有，如實知之。 是時，尊者羅雲便成阿羅漢。
He further directed his mind and realized the complete eradication of the aasravas (defilements).
He contemplated, “This is suffering,” and knew it as it truly is.
He further contemplated the origin of suffering, the cessation of suffering, and the path leading out of suffering, and knew them as they truly are.
Through this contemplation, his mind was liberated from the taint of desire, liberated from the taint of existence, and liberated from the taint of ignorance.
Having attained liberation, he realised the knowledge of liberation:
“Birth and death have been completely exhausted, the holy life has been fully accomplished, what was to be done has been done.”
He knew with certainty: “There is no further becoming.”
At that time, the venerable Raahula attained Arahantship.
24. 是時，尊者羅雲已成羅漢，便從坐起，更整衣服，往至世尊所。 頭面禮足，在一面住。 白世尊曰： 「所求已得。 諸漏除盡。」
At that time, the venerable Raahula, having attained Arahantship, rose from his seat, arranged his robes properly, and went to the Bhagavaan.
He bowed his head at the feet of the Bhagavaan and stood to one side.
He addressed the Bhagavaan, saying:
“What was sought has been attained. All the aasravas (defilements) have been completely eradicated.”
25. 爾時，世尊告諸比丘： 「諸得阿羅漢者，無有與羅雲等也。 論有漏盡，亦是羅雲比丘。 論持禁戒者，亦是羅雲比丘。 所以然者？ 諸過去如來、等正覺，亦有此羅雲比丘。 欲言佛子，亦是羅雲比丘。 親從佛生，法之上者。」
At that time, the Bhagavaan addressed the bhikshus:
“Among those who have attained Arahantship, there is none equal to Raahula.
In the discussion of the complete exhaustion of the aasravas (defilements), it is also Raahula Bhikshu.
In the discussion of observance of precepts, it is also Raahula Bhikshu.
Why is this so?
Because in the past, the Tathaagatas, the Budhas, also had such a Raahula Bhikshu.
If one were to speak of ‘the son of the Buddha,’ it is also Raahula Bhikkhu.
Born directly from the Budha, he is supreme in the Dharma.”
26. 爾時，世尊告諸比丘： 「我聲聞中，第一弟子能持禁戒，所謂羅雲比丘是。」
At that time, the Bhagavaan addressed the bhikshus:
“Among my disciples, the foremost in the observance of precepts is Raahula Bhikshu.”
27. 爾時，世尊便說此偈：
At that time, the Bhagavaan spoke this verse:
「具足禁戒法，
諸根亦成就。
漸漸當逮得
一切結使盡。」
“Fully endowed with the discipline of precepts,
All faculties also perfected.
Gradually, one shall attain
The complete eradication of all fetters.”
爾時，諸比丘聞佛所說歡喜，奉行。
When the bhikshus heard what the Budha said, they followed it with joy.