Saṁyutta Nikāya
IV. Saḷāyatana Vagga
35: Saḷāyatana Saṁyutta
Paññāsaka Tatiya
2. Lokakāmaguṇa Vagga
IV. Kindred Sayings on the 'Six-Fold Sphere' of Sense and Other Subjects
35: Kindred Sayings the Sixfold Sphere of Sense The 'Third Fifty' Suttas
2. The Chapter on the Worldly Sensual Elements
Sutta 121
Rāhul'ovāda Suttaṁ
Rāhula1
[105] [64]
Thus have I heard:
Once the Exalted One was once staying near Sāvatthī,
at Jeta Grove, in Anāthapiṇḍika's, Park.
Then as the Exalted One was meditating in solitude this [65] thought occurred to him:
"Ripe now in Rāhula
are those states
that bring release to perfection.2
Suppose now I give Rāhula
the last teachings
for the destruction of the āsavas.
So the Exalted One,
robing himself at early dawn,
and taking bowl and robe
set out for Sāvatthī on his begging-round,
and after completing his round
and eating his meal,
said to the venerable Rahula: -
"Rāhula, take a mat.
Let us go to Dark Wood3 for the noonday rest."
"Very good, lord,"
replied the venerable Rāhula to the Exalted One,
and taking a mat
followed behind
in the footsteps of the Exalted One.
Now at that time
countless thousands of devas
were following the Exalted One, thinking:
"To-day the Exalted One will give the venerable Rāhula
the last teachings
for the destruction of the āsavas..
So the Exalted One plunged into the depths of Dark Wood
and sat down at the foot of a certain tree
on the seat prepared for him.
And the venerable Rāhula,
saluting the Exalted One,
sat down also at one side.
As he thus sat
the Exalted One said to the venerable Rāhula: -
"Now what think you, Rāhula?
Is the eye permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are objects
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is eye-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is eye-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to eye-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
§
Now what think ye, Rāhula?
Is the ear permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are sounds
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is ear-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is ear-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to ear-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
§
Now what think ye, Rāhula?
Is the nose permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are scents
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is nose-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is nose-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to nose-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
§
Now what think ye, Rāhula?
Is the tongue permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are savours
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is tongue-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is tongue-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to tongue-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
§
Now what think ye, Rāhula?
Is the body permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are things tactile
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is body-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is body-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to body-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
§
Now what think ye, Rāhula?
Is the mind permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Are mind-states
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is mind-consciousness
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
Is mind-contact
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
■
That experience of feeling,
perception,
the activities
and consciousness,
which arises owing to mind-contact, -
is that permanent
or impermanent?"
"Impermanent, lord."
"What is impermanent,
is that weal or woe?"
"Woe, lord."
"Now what is impermanent,
woeful,
by nature changeable, -
is it fitting to regard that as:
'This is mine.
This am I.
This is my self?'"
"Surely not, lord."
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the eye,
is repelled by objects,
is repelled by eye-consciousness,
is repelled by eye-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to eye-contact.
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the ear,
is repelled by sounds,
is repelled by ear-consciousness,
is repelled by ear-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to ear-contact.
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the nose,
is repelled by scents,
is repelled by nose-consciousness,
is repelled by nose-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to nose-contact.
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the tongue,
is repelled by savours,
is repelled by tongue-consciousness,
is repelled by tongue-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to tongue-contact.
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the body,
is repelled by things tactile,
is repelled by body-consciousness,
is repelled by body-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to body-contact.
So seeing, Rāhula, the well-taught Ṭriyan disciple
is repelled by the mind,
is repelled by mind-states,
is repelled by mind-consciousness,
is repelled by mind-contact,
is repelled by that weal or woe or neutral state experienced,
which arises owing to mind-contact.
Being repelled by these,
he lusts not for them.
Not lusting he is set free.
In this freedom
comes insight
that it is a being free.
Thus he realizes:
'Rebirth is destroyed,
lived is the righteous life,
done is the task.
For life in these conditions
there is no hereafter.'"
Thus spoke the Exalted One.
And the venerable Rāhula was delighted with the words of the Exalted One
and welcomed them.
And when this instruction was given,
the venerable Rāhula's heart
was freed from the āsavas
without grasping.
And in those countless thousands of devas
arose the pure and spotless eye of the Norm,4
so that they knew:
"Whatsoever is of a nature to arise,
all that is of a nature to cease."
1 Cf. K.S. ii, 165; iii, 114, 115.
2 Vimutti-paripācaniyā dhammā, i.e. saddhindriya, etc. (faith, energy, mindfulness, concentration, insight), which lead to Path-concentration. Cf. A. ii, 145. Comy. quotes Paṭisambhidā, ii, 1, in full, and Udana, iv.
3 Cf. K.S. i, 160 n. About two miles from Sāvatthī. It is really 'Blind Wood,' owing to its having been the haunt of bandits who blinded their victims! So Comy., ad loc. cit.
4 Dhamma-cakkhu = 'the four paths and path-fruits.' Comy.