Saɱyutta Nikāya
4. Saḷāyatana Vagga
35. Saḷāyatana Saɱyutta
§ III: Paññāsaka Tatiya
2. Loka-Kāma-Guṇa Vagga
The Connected Discourses of the Buddha
IV. The Book of the Six Sense Bases
35: Connected Discourses on the Six Sense Bases
The Third Fifty
2. The World and Cords of Sensual Pleasure
Sutta 121
Rāhul'Ovāda Suttaɱ
Exhortation to Rāhula
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
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[1][pts] On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus:
"The states that ripen in liberation have come to maturity in Rāhula.
Let me lead him on further to the destruction of the taints."
Then, in the morning, the Blessed One dressed and, taking bowl and robe, walked for alms in Sāvatthī.
When he had returned from the alms round, after his meal he addressed the Venerable Rāhula thus:
"Take a sitting cloth, Rāhula.
Let us go to the Blind Men's Grove for the day's abiding."
"Yes, venerable sir," the Venerable Rāhula replied and, having taken a sitting cloth, he followed close behind the Blessed One.
Now on that occasion many thousands of devatās followed the Blessed One, thinking:
"Today the Blessed One will lead the Venerable Rāhula on further to the destruction of the taints."
Then the Blessed One plunged into the Blind Men's Grove and sat down at the foot of a certain tree on a seat that was prepared for him.
The Venerable Rāhula paid homage to the Blessed One and sat down to one side.
[106] The Blessed One then said to him:
"What do you think, Rāhula, 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."
"Are forms permanent or impermanent? ...
Is eye-consciousness ...
Is eye-contact ...
Is anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition permanent or impermanent?"
"Impermanent, venerable sir."
(The rest as in the preceding paragraph.)
"Is the ear ... the mind permanent or impermanent?... [107] ...
Are mental phenomena ...
Is mind-consciousness ...
Is mind-contact ...
Is anything included in feeling, perception, volitional formations, and consciousness arisen 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, the instructed noble disciple experiences revulsion towards the eye, revulsion towards forms, revulsion towards eye-consciousness, revulsion towards eye-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition.
He experiences revulsion towards the ear ... towards the mind ... towards anything included in feeling, perception, volitional formations, and consciousness arisen with mind-contact as condition.
"Experiencing revulsion, he becomes dispassionate.
Through dispassion [his mind] is liberated.
When it is liberated there comes the knowledge:
'It's liberated.'
He understands:
'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being."
This is what the Blessed One said.
Elated, the Venerable Rāhula delighted in the Blessed One's statement.
And while this discourse was being spoken, the Venerable Rāhula's mind was liberated from the taints by nonclinging, and in those many thousands of devatās there arose the dust-free, stainless vision of the Dhamma:
"Whatever is subject to origination is all subject to cessation."
