Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:Then, as he was alone in seclusion, this line of thinking arose in the Blessed One’s awareness: “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.“The mental qualities that ripen in release have ripened in Rāhula. Yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti.What if I were to lead Rāhula further to the ending of the effluents?”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then the Blessed One, early in the morning—having adjusted his lower robe and taking his bowl & outer robe—went into Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ rāhulaṁ āmantesi:Having gone for alms in Sāvatthī, after the meal, returning from his alms round, he said to Ven. Rāhula, “gaṇhāhi, rāhula, nisīdanaṁ;“Fetch your sitting cloth, Rāhula. yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti.We will go to the Grove of the Blind to spend the day.”

“Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.Responding, “As you say, lord,” to the Blessed One, Ven. Rāhula, carrying his sitting cloth, followed behind the Blessed One.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṁ anubandhāni honti:Now at that time, many thousands of devas were following behind the Blessed One, (thinking,) “ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti.“Today the Blessed One will lead Ven. Rāhula further to the ending of the effluents.”

Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.Then the Blessed One, having plunged into the Grove of the Blind, sat down on a seat made ready at the foot of a tree. Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Ven. Rāhula, having bowed down to the Blessed One, sat to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:As he was sitting there, the Blessed One said to him,

“Taṁ kiṁ maññasi, rāhula,“What do you think, Rāhula? cakkhu niccaṁ vā aniccaṁ vā”ti?Is the eye constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,“What do you think? rūpā niccā vā aniccā vā”ti?Are forms constant or inconstant?”

“Aniccā, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,“What do you think? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?Is consciousness at the eye constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,“What do you think? cakkhusamphasso nicco vā anicco vā”ti?Is contact at the eye constant or inconstant?”

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,“What do you think? yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti?
yamidaṁ → yampidaṁ (bj, mr)Whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness:1 Is it constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi rāhula, sotaṁ niccaṁ vā aniccaṁ vā”ti?“What do you think, Rāhula? Is the ear constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, lord” … ghānaṁ niccaṁ vā aniccaṁ vā”ti?Is the nose constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, lord” … jivhā niccā vā aniccā vā”ti?Is the tongue constant or inconstant?” “Aniccā, bhante …“Inconstant, lord” … kāyo nicco vā anicco vā”ti?Is the body constant or inconstant?” “Anicco, bhante …“Inconstant, lord” … mano nicco vā anicco vā”ti?Is the intellect constant or inconstant?”

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti?“What do you think? Are ideas constant or inconstant?”

“Aniccā, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi rāhula, manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?“What do you think? Is consciousness at the intellect constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?“What do you think? Is contact at the intellect constant or inconstant?”

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,“What do you think? yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?Whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: Is it constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.
cakkhusmiṁ → cakkhusmiṁpi (sya-all, km)“Seeing thus, Rāhula, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted. Sotasmiṁ nibbindati, saddesu nibbindati …pe…“He grows disenchanted with the ear.… ghānasmiṁ nibbindati, gandhesu nibbindati …“He grows disenchanted with the nose.… jivhāya nibbindati, rasesu nibbindati …“He grows disenchanted with the tongue.… kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …“He grows disenchanted with the body.… manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Rāhula delighted in the Blessed One’s words. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci.And while this explanation was being given, Ven. Rāhula’s mind, through lack of clinging/sustenance, was released from effluents.

Tāsañca anekānaṁ devatāsahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:And to those many thousands of devas there arose the dustless, stainless Dhamma eye: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.“Whatever is subject to origination is all subject to cessation.”

Cūḷarāhulovādasuttaṁ niṭṭhitaṁ pañcamaṁ.