Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)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:
paṭisallīnassa → patisallīnassa (bj, pts) | udapādi → Cf. 1 Sum. Vil . p. 50. (pts note) | paṭisallīnassa → patissallīnassa (pts)Then, as he was alone in seclusion, this line of thinking arose in the Blessed One’s awareness: “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.
vimuttiparipācanīyā → vimutti paripācaniyā (pts)“The mental qualities that ripen in release have ripened in Rāhula. Yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | vineyyanti → vineyyan ti (pts)What if I were to lead Rāhula further to the ending of the effluents?”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj) | pattacīvaramādāya → pattacīvaraṁ ādāya (bjt, pts)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.
yena → yen (pts) | tenupasaṅkamissāma → ten upasaṁkamissāma (pts)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.
bhagavantaṁ → bhagavato (bj: sīmu) | Bhagavantaṁ → So Si; Sky Bhagavato,--omitting second piṭṭhito. (pts note) | evaṁ bhanteti → evambhanteti (th) | bhanteti → bhante ti (pts)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.
ajjhogāhetvā → ajjhogahetvā (bj, sya-all, pts)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.
āyasmāpi → āyasmā pi (pts)Ven. Rāhula, having bowed down to the Blessed One, sat to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:
etadavoca → etad avoca (pts)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?
cakkhu → cakkhuṁ (pts) | niccaṁ → cakkhu niccaṁ (bj: machasaṁ, sīmu) | vāti → vā ti (pts)Is the eye constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → eso ham asmi (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Taṁ kiṁ maññasi, rāhula,
kiṁ → kim (pts)“What do you think? rūpā niccā vā aniccā vā”ti?
vāti → vā ti (pts)Are forms constant or inconstant?”

“Aniccā, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | kallaṁ → kallan (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → eso ham asmi (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord.”

“Taṁ kiṁ maññasi, rāhula,
kiṁ → kim (pts)“What do you think? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
cakkhuviññāṇaṁ → cakkhuviñañāṇaṁ (sya-all) | vāti → vā ti (pts)Is consciousness at the eye constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th) | yaṁ → yam (pts) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th) | yaṁ → yam (pts) | kallaṁ nu taṁ samanupassituṁ → attā ti no h (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → eso hamasmi (bjt)‘This is mine. This is my self. This is what I am’?”

“No hetaṁ, bhante”.“No, lord.”

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

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

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

“No hetaṁ, bhante”.“No, lord.”

“Taṁ kiṁ maññasi, rāhula,
kiṁ → kim (pts)“What do you think? yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti?
yamidaṁ → yampidaṁ (bj, mr) | yamidaṁ → yampidaṁ (cck: sī. ka.) | yamidaṁ → yampidaṁ (sya-all: sī.) | idaṁ → Si yaṁ idaṁ,--with note that the Sinhalese reading is yam p'; idaṁ. (pts note) | saṅkhāragataṁ → saṁkhāragataṁ (pts) | tampi → tam pi (pts) | vāti → vā ti (pts)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?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → eso hamasmi (bjt)‘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?
vāti → va ti (pts) | kiṁ → kim (pts)“What do you think, Rāhula? Is the ear constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, lord” … ghānaṁ niccaṁ vā aniccaṁ vā”ti?
vāti → vā ti (pts)Is the nose constant or inconstant?” “Aniccaṁ, bhante …pe…“Inconstant, lord” … jivhā niccā vā aniccā vā”ti?
vāti → vā ti (pts)Is the tongue constant or inconstant?” “Aniccā, bhante …“Inconstant, lord” … kāyo nicco vā anicco vā”ti?
vāti → vā ti (pts)Is the body constant or inconstant?” “Anicco, bhante …
+ → taṁ kiṁ maññasi rāhula (th)“Inconstant, lord” … mano nicco vā anicco vā”ti?
vāti → vā ti (pts)Is the intellect constant or inconstant?”

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th)“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?
kiṁ → kim (pts) | vāti → vā ti (pts)“What do you think? Are ideas constant or inconstant?”

“Aniccā, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th)“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?
kiṁ → kim (pts) | vāti → vā ti (pts)“What do you think? Is consciousness at the intellect constant or inconstant?”

“Aniccaṁ, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
esohamasmi → eso hamasmi (bjt)‘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?
kiṁ → kim (pts) | vāti → vā ti (pts)“What do you think? Is contact at the intellect constant or inconstant?”

“Anicco, bhante”.“Inconstant, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (th)“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,
kiṁ → kim (pts)“What do you think? yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti?
yamidaṁ → yampidaṁ (bj) | yamidaṁ → yam p idaṁ (pts) | saṅkhāragataṁ → saṁkhāragataṁ (pts) | tampi → tam pi (pts) | vāti → vā ti (pts)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?
yaṁ panāniccaṁ → yampanāniccaṁ (th)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bhante”.
dukkhaṁ bhante → h (pts)“Stressful, lord.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (bjt, th)“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) | yamidaṁ → yampidaṁ (bj) | rūpesu → rūpesupi (sya-all) | cakkhuviññāṇe → cakkhuviññāṇepi (sya-all) | cakkhusamphasse → cakkhusamphassepi (sya-all) | yampidaṁ → yamidaṁ (bj: sīmu, machasaṁ) | cakkhusmiṁ → cakkhusmimpi (syā. kaṁ.) evamitaresupi (cck note) | cakkhusmiṁ → Si cakkhusmiṁ pi (and infra rūpesu pi, &c.) (pts note) | tasmimpi → tasmiṁpi (th) | yamidaṁ → yam p idaṁ (pts) | saṅkhāragataṁ → saṁkhāragataṁ (pts) | tasmimpi → tasmim pi (pts)“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…
sotasmiṁ → sotasmiṁpi (sya-all) | saddesu → saddesupi (sya-all) | + → ghānasmiṁpi (th)“He grows disenchanted with the ear.… ghānasmiṁ nibbindati, gandhesu nibbindati …
gandhesu → gandhesupi (sya-all)“He grows disenchanted with the nose.… jivhāya nibbindati, rasesu nibbindati …
jivhāya → jivhāyapi (sya-all) | rasesu → rasesupi (sya-all)“He grows disenchanted with the tongue.… kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …
kāyasmiṁ → kāyasmiṁpi (sya-all) | phoṭṭhabbesu → phoṭṭhabbesupi (sya-all)“He grows disenchanted with the body.… manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati.
yamidaṁ → yampidaṁ (bj) | manasmiṁ → manasmiṁpi (sya-all) | dhammesu → dhammesupi (sya-all) | manoviññāṇe → manoviññāṇepi (sya-all) | manosamphasse → manosamphassepi (sya-all) | yampidaṁ → yamidaṁ (bj: sīmu, machasaṁ) | nibbindati → Sky omit dh. n. (pts note) | tasmimpi → tasmiṁpi (th) | yamidaṁ → yam p idaṁ (pts) | saṅkhāragataṁ → saṁkhāragataṁ (pts) | tasmimpi → tasmiṁ pi (pts)“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.
vimuttamiti → vimuttam iti (pts)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.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti.
attamano → (pts)Gratified, Ven. Rāhula delighted in the Blessed One’s words. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci.
imasmiñca → imasmiṁ kho (pts)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:
tāsañca → tāsañ (pts)And to those many thousands of devas there arose the dustless, stainless Dhamma eye: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
yaṁ kiñci → yaṅkiñci (th) | sabbaṁ taṁ → sabbantaṁ (th) | sabbaṁ → sabban (pts) | nirodhadhammanti → nirodhadhamman ti (pts)“Whatever is subject to origination is all subject to cessation.”

Cūḷarāhulovādasuttaṁ niṭṭhitaṁ pañcamaṁ.
cūḷarāhulovādasuttaṁ niṭṭhitaṁ → cūḷarāhulovāda suttaṁ (bjt)