1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Rahula approached the Blessed One, paid homage to him, sat down to one side, and said to him: [n.337] Rahula was the Buddha’s son. He became a novice (sāmaṇera) at the age of seven, during the Buddha’s first visit to his native city of Kapilavatthu after his enlightenment. Other discourses spoken to him are: MN61, MN62, and MN147 (the latter is the same as SN35:121) and Sutta Nipata 2.11.

"Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

2"What do you think, Rahula, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir." –sn.ii.245 "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."

3"Is the ear … the nose … the tongue … the body … the mind 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."

4"Seeing thus, Rahula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. [n.338] Spk explains the three "grips" (gāha) of "mine, I, and my self" exactly as in n. 155. It takes dispassion (virāga) to denote the four paths, liberation (vimutti) the four fruits. Spk does not comment on nibbindati, "experiences revulsion," but the commentaries consistently identify the corresponding noun nibbidā with strong insight knowledge. See above n. 69 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.’"

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ vihārati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:

"sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan"ti.

2"Taṁ kiṁ maññasi, rāhula, cakkhuṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante".

3"Sotaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante" … pe … . "Ghānaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante" … "Jivhā niccā vā aniccā vā"ti? "Aniccā, bhante" … "Kāyo nicco vā anicco vā"ti? "Anicco, bhante" … "Mano nicco vā anicco vā"ti? "Anicco, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti? "No hetaṁ, bhante".

4"Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti. (Etena peyyālena dasa suttantā kātabbā.)

Paṭhamaṁ.