Commentary on the Mahaaraahulovaadasutta

Part I : Section B

Relevant sutta passage: atha kho bhagavaa apaloketvaa aayasmanta.m raahula.m aamantesi -- "ya.m kiñci, raahula, ruupa.m -- atiitaanaagatapaccuppanna.m ajjhatta.m vaa bahiddhaa vaa o.laarika.m vaa sukhuma.m vaa hiina.m vaa pa.niita.m vaa ya.m duure santike vaa -- sabba.m ruupa.m `neta.m mama, nesohamasmi, na meso attaa'ti evameta.m yathaabhuuta.m sammappaññaaya da.t.thabba''nti. ``ruupameva nu kho, bhagavaa, ruupameva nu kho, sugataa''ti? "ruupampi, raahula, vedanaapi, raahula, saññaapi, raahula, sa"nkhaaraapi, raahula, viññaa.nampi, raahulaa''ti.

"Rahula, whatever form, - past, future or present, internal or external, gross or subtle, base or exalted, whether it is far or near, - all form should be seen as it really is with right wisdom in such a way: "This is not mine, I am not this, this is not me". "Form only, Lord? Form only, Blessed One?" "Also feeling, perception, formations and consciousness, Rahula, as well as form."

---

9. Words:

• naya (m): method, meaning, behaviour.
• udapaadi (aor. of udapajjati): it arose, occurred.
• nu kho: indicates a question.
• kira: really, truly (report by hearsay), indicating probability or doubt.
• hesa: hi esa. (esa, euphonic for eso: eso naya).
• pa.tivijjhati: comprehend.
• sata (n): a hundred.
• sahassa (n): a thousand.
• vutta: what is said (vadati).
• vutte: locative; with reference to.

Commentary:
tattha ya.mkiñci ruupantiaadiini sabbaakaarena visuddhimagge khandhaniddese vitthaaritaani.
Here, as to the words, ya.m kiñci ruupa.m, whatever form (material phenomena), these are explained in every way in the "Visuddhimagga", "Description of the Aggregates" (Ch XIV). neta.m mamaatiaadiini mahaahatthipadopame vuttaani. As to the words, n'eta.m mama, this is not myself etc., these have been explained in the "Greater Discourse on the Elephant's Footprint" (M 28).

ruupameva nu kho bhagavaati kasmaa pucchati?
Why did Rahula ask, "Only materiality, Lord?"

tassa kira -- "sabba.m ruupa.m neta.m mama, nesohamasmi na meso attaa''ti sutvaa --
Since he had heard, "all materiality is not mine, I am not this, this is not me"

bhagavaa sabba.m ruupa.m vipassanaapaññaaya eva.m da.t.thabbanti vadati,
and the Lord had said that all materiality should be seen thus by insight knowledge,

vedanaadiisu nu kho katha.m pa.tipajjitabba''nti nayo udapaadi.
he was wondering by which method he should practise with regard to feelings and so on.

tasmaa tasmi.m naye .thito pucchati.
Rahula was steadfast in the methods of teaching and therefore he asked such a question.

nayakusalo hesa aayasmaa raahulo, ida.m na kattabbanti vutte
When the Buddha said, "This is conduct that is wholesome, Rahula, and that should not be done",

idampi na kattabba.m idampi na kattabbamevaati nayasatenapi nayasahassenapi pa.tivijjhati.
he comprehended with a hundred and even a thousand methods as to what should not be done that it truly should not be done,

ida.m kattabbanti vuttepi eseva nayo.
and he also understood what was said with regard to what should be done with the same methods.

English:
Here, as to the words, ya.m kiñci ruupa.m, whatever form (material phenomena), these are explained in every way in the "Visuddhimagga", "Description of the Aggregates" (Ch XIV). As to the words, n'eta.m mama, this is not myself etc., these have been explained in the "Greater Discourse on the Elephant's Footprint" (M 28). Why did Rahula ask, "Only materiality, Lord?" Since he had heard, all materiality is not mine, I am not this, this is not me" and the Lord had said that all materiality should be seen thus by insight knowledge, he was wondering by which method he should practise with regard to feelings and so on. Rahula was steadfast in the methods of teaching and therefore he asked such a question. When the Buddha said, "This is conduct that is wholesome, Rahula, and this should not be done", he comprehended with a hundred and even a thousand methods as to what should not be done that it truly should not be done, and he also understood what was said with regard to what should be done with the same methods.

---

10. Words:

• sikkhaakaama: eager to train.
• paato: early morning.
• gandhaku.ti (f): fragrant chamber.
• parive.na (n): separate residence (of monks).
• pattha (m): a measure (of grain or liquid).
• matta: as much as.
• vaalikaa (f): sand.
• okirati: scatter.
• ajja: today.
• santika: near.
• santikaa: from.
• upajjhaaya (m): preceptor.
• ettaka: this much.
• ovaada (m): exhortation, instruction.
• paribhaasa (m): blame, censure, admonishment.
• agga (n): highest, topmost, foremost.
• .thapeti: to place.
• majjha (m): the middle.
• naada (m): roar, sound.
• siihanaada (m): lion's roar.
• abhiññaa (f): penetrative knowledge
• abhiññaaya: [Tiika: gerund.] who has known.
• thometi: to praise.
• sammukha: face to face with.
• sammukhaa (abl): in the presence of, before.
• pavara: noble, excellent.
• jina: victorious.
• rakkhaa (f): protection.
• pettiyo: [Tiika explains.] cuulapitaa: uncle, a sort of father.

Commentary:
sikkhaakaamo hi aya.m aayasmaa,
The venerable Rahula who was eager for training

paatova gandhaku.tiparive.ne patthamatta.m vaalika.m okirati --
scattered early in the morning as much as a handful of sand in the area near the Fragrant Chamber, with the thought:

"ajja sammaasambuddhassa santikaa mayha.m upajjhaayassa santikaa
"May I receive today from the Buddha and from my preceptor

ettaka.m ovaada.m ettaka.m paribhaasa.m labhaamii''ti.
just so many words of exhortation and admonishment."

sammaasambuddhopi na.m etadagge .thapento --
The Buddha appointed him as foremost with the words:

"etadagga.m, bhikkhave, mama saavakaana.m bhikkhuuna.m sikkhaakaamaana.m yadida.m raahulo''ti
The foremost, monks, among my disciples, who are monks eager for training, is Rahula."

sikkhaayameva agga.m katvaa .thapesi.
Thus he appointed him as the foremost in training.

sopi aayasmaa bhikkhusa"nghamajjhe tameva siihanaada.m nadi --
Moreover, the venerable Rahula uttered in the midst of the community of the monks this lion's roar:

"sabbameta.m abhiññaaya dhammaraajaa pitaa mama
"The King of the Dhamma, my father, who has known all this

sammukhaa bhikkhusa"nghassa, etadagge .thapesi ma.m
placed me foremost in the presence of the community of the monks.

sikkhaakaamaanaha.m aggo, dhammaraajena thomito
Praised by the King of Dhamma, I am the foremost of those who are eager for training,

saddhaapabbajitaanañca sahaayo pavaro mama
and my noble friend (is foremost) of those who went forth out of confidence.*

dhammaraajaa pitaa mayha.m
The King of the Dhamma is my father,

dhammaarakkho** ca pettiyosaariputto upajjhaayo
and the protector of the Dhamma, Sariputta who is like a father, is my preceptor.

sabba.m me jinasaasana''nti.
All of the Conquerer's teaching is for me."

English:
The venerable Rahula who was eager for training scattered early in the morning as much as a handful of sand in the area near the Fragrant Chamber, with the thought: "May I receive today from the Buddha and from my preceptor just so many words of exhortation and admonishment." The Buddha appointed him as foremost with the words: The topmost, monks, among my disciples, who are monks eager for training, is Rahula. Thus he appointed him as foremost in training. Moreover, the venerable Rahula uttered in the midst of the community of the monks this lion's roar: "The King of the Dhamma, my father, who has known all this placed me foremost in the presence of the community of the monks.

Praised by the King of Dhamma, I am the foremost of those who are eager for training, and my noble friend (is foremost) of those who went forth out of confidence.* The King of the Dhamma is my father, dhammaarakkho** ca pettiyosaariputto upajjhaayo and the protector of the Dhamma, Sariputta, who is like a father, is my preceptor. All of the Conquerer's teaching is for me."

* The Tiika explains: <he mentioned in this connection his friend the Thera Ra.t.thapaala. He was placed foremost of those who went forth out of confidence.>

** The Tiika explains the word dhammaarakkho: <satthu saddhammaratanaanupaalako dhammabha.n.daagaariko. the teacher, the protector of the treasure of the true Dhamma, surveyor of the warehouse of dhamma-goods.>

• anupaalako: who guards.
• aagaarika: belonging to a house, surveyor of a (store)house.