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Chapter 7 : Connected Discourses with Rahula (Rahulasamyutta) {Samyutta-18}[]
(i) The First Subchapter (Pathamavaggo)[]
188. The Eye etc. (Cakkhu sans. Cakshu)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 337
"Venerable sir, it would be good if the Lord (Buddha) would teach me the dhamma(path,law) in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"What do you think, Rahula, is the eye permanent or impermanent?" - "Impermanent, venerable sir." - "Is what is impermanent suffering or happiness(sukh)?" - "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."
"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."
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) 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(vimutta sans. vimukt). 338 When it is liberated there comes the knowledge; 'It's liberated.' He understands: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
189. Forms Etc. (Rupa)[]
. . . "What do you think, Rahula, are forms . . (as in 188). . . sounds . . . odours . . . tastes . . . tactile objects . . . mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards forms .(as in 188).. revulsion towards mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
190. Consciousness (Vinnana Sans. Vigyan)[]
... "What do you think, Rahula, is eye-consciousness .(as in 188).. ear-consciousness . . . nose-consciousness . . . tongue-consciousness . . . body-consciousness . . . mind-consciousness permanent or impermanent?" - "Impermanent, venerable sir.". . .
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards eye-consciousness . . . revulsion towards mind-consciousness. Experiencing revulsion, he becomes dispassionate .... He understands: '... there is no more for this state of being.'"
191. Contact (Samphassa sans. Sparsh)[]
... "What do you think, Rahula, is eye-contact(phassa/sparsh) .(as in 188).. ear-contact ... nose-contact ... tongue-contact ... body-contact ... mind-contact permanent or impermanent?" - "Impermanent, venerable sir.". . .
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards eye-contact .(as in 188).. revulsion towards mind-contact. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
192. sensation(vedana) (Vedana)[]
... "What do you think, Rahula, is sensation(vedana) born of eye-contact(of sense with object;phassa/sparsh) .(as in 188).. sensation(vedana) born of ear-contact . . . sensation(vedana) born of nose-contact . . . sensation(vedana) born of tongue-contact ... sensation(vedana) born of body-contact ... sensation(vedana) born of mind-contact permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards sensation(vedana) born of eye-contact .(as in 188).. revulsion towards sensation(vedana) born of mind-contact. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
193. Perception(Sanna sans. Sangya)[]
... "What do you think, Rahula, is perception(sanna sans. sangya) of forms .(as in 188).. perception of sounds ... perception of odours ... perception of tastes ... perception of tactile objects ... perception of mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards perception of forms .(as in 188).. revulsion towards perception of mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being.'"
194. Cognitive-Awareness (Sancetana)[]
... "What do you think, Rahula, is cognitive-awareness regarding forms .(as in 188).. cognitive-awareness regarding sounds ... cognitive-awareness regarding odours ... cognitive-awareness regarding tastes ... cognitive-awareness regarding tactile objects ... cognitive-awareness regarding mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion towards cognitive-awareness regarding forms ... revulsion towards cognitive-awareness regarding mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate .... He understands: '... there is no more for this state of being.'"
195. Craving (Tanha sans. Trishna)[]
... "What do you think, Rahula, is craving(tanha sans. trishna) for forms .(as in 188).. craving for sounds ... craving for odours ... craving for tastes ... craving for tactile objects . . . craving for mental phenomena(dhamma) permanent or impermanent?" - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards craving(tanha sans. trishna) for forms ... revulsion towards craving for mental phenomena(dhamma). Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of being'"
196. Elements (Dhatu)[]
. . . "What do you think, Rahula, is the earth element(dhatu) . (as in 188). . the water element ... the heat element ... the air element ... the space element ... the consciousness(vinnana sans. vigyan) element permanent or impermanent?" 339 - "Impermanent, venerable sir."...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards the earth element ..(as in 188).. revulsion towards the water element . . . revulsion towards the heat element ... revulsion towards the air element ... revulsion towards the space element ... revulsion towards the consciousness element. Experiencing revulsion, he becomes dispassionate.. .. He understands:
'... there is no more for this state of being'"
197. Aggregates (Khandha sans. Skandha)[]
... "What do you think, Rahula, is form .(as in 188).. sensation(vedana) ... perception(sanna sans. sangya) ... sankhara(compulsive-behavior-conditioning) ... consciousness(vinnana sans. vigyan) permanent or impermanent?" - "Impermanent, venerable sir." ...
"Seeing thus, Rahula, the instructed noble disciple experiences revulsion(nibbida) towards form .(as in 188).. revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate.... He understands: '... there is no more for this state of (existence of) being(self)'"
(ii) The Second Subchapter (Dutiyavaggo)[]
198. The Eye (Cakkhu sans. Cakshu)[]
(This sutta are identical in all respects with 188. except that in this suttas the Buddha interrogates Rahula on his own initiative , without first being asked for a teaching.)
199. Forms etc.[]
(These nine suttas are identical in all respects with 189-197, except that in these suttas the Buddha interrogates Rahula on his own initiative , without first being asked for a teaching.)
200. Underlying-Tendency(Anusaya sans. Anushaya)[]
At Savatthi. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness(vinnana sans. vigyan) and in regard to all external causatives(nimitta), I-making, mine-making, and the underlying-tendency(anusaya) to conceit no longer occur within?" 340
"Any kind of form whatsoever, Rahula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - one sees(in meditation,passato ref. Vipassana meditation) all form as it really is with correct illuminated-insight(panna) thus: This is not mine, this I am not, this is not my self.' 341
"Any kind of sensation(vedana) whatsoever ... Any kind of perception(sanna sans. sangya) whatsoever ... Any kind of sankhara(compulsive-behavior-conditioning) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - one sees(in meditation,passato) all consciousness as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self.'
"When one knows and sees(passato,in meditation) thus, Rahula, then in regard to this body with consciousness and in regard to all external causatives(nimitta), I making, mine-making, and the underlying-tendency(anusaya) to conceit no longer occur within." [253]
201. Rid Of (Apagata)[]
At Savatthi. Then the Venerable Rahula approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness(vinnana sans. vigyan) and in regard to all external causatives(nimitta), the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?" 342
"Any kind of form whatsoever, Rahula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - having seen all form as it really is with correct illuminated-insight(panna) thus: 'This is not mine, this I am not, this is not my self,' one is liberated(vimutta sans. vimukt) by nonclinging.
(Similarly) "Any kind of sensation(vedana) whatsoever ... Any kind of perception(sanna sans. sangya) whatsoever ... Any kind of sankhara(compulsive-behavior-conditioning) whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near - having seen all consciousness as it really is with correct illuminated-insight(panna) thus: This is not mine, this I am not, this is not my self, one is liberated by nonclinging.
Thus, Rahula, when one knows and sees(passato,in meditation), then in regard to this body with consciousness and in regard to all external causatives(nimitta), the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated."
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