Cūḷarāhulovādasutta

The Tathāgata, while in seclusion, senses that Rāhula is ready for full liberation. Rather than introducing new concepts, he guides Rāhula through direct self-inquiry using a question-and-answer format.

After asking each question, the Tathāgata pauses while Rāhula contemplates it and verifies the truth within his own immediate experience.

Thus have I heard: At one time the Blessed One was residing at Sāvatthī in the Jeta Grove, the park of Anāthapiṇḍika.

Then, while the Blessed One was alone in seclusion, this thought arose in his mind: The teachings that lead to the liberation of the fully developed Rahula are indeed to be cultivated.

Should I not teach Rahula the way to abandon the defilements?

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms.

After walking for alms in Sāvatthī, he returned from his alms round and, after his meal, called to the venerable Rahula: Come, Rahula, sit down; we will go to the blind mans grove for the days rest.

Very well, venerable sir, replied the venerable Rahula, and he followed the Blessed One, sitting behind him.

At that time, many thousands of deities were following the Blessed One, thinking: Today the Blessed One will teach the venerable Rahula the way to abandon the defilements.

Then the Blessed One, having reached the blind mans grove, sat down on a seat prepared at the foot of a certain tree.

The venerable Rahula, having paid homage to the Blessed One, sat down at one side.

Then the Blessed One addressed the venerable Rahula: What do you think, Rahula? Is the eye permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

And what is impermanent, suffering, and subject to change, is it appropriate to regard it as This is mine, this is I, this is my self?

No, venerable sir.

What do you think, Rahula? Are forms permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

And what is impermanent, suffering, and subject to change, is it appropriate to regard it as This is mine, this is I, this is my self?

No, venerable sir.

What do you think, Rahula? Is eye consciousness permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

And what is impermanent, suffering, and subject to change, is it appropriate to regard it as This is mine, this is I, this is my self?

No, venerable sir.

What do you think, Rahula? Is the contact of the eye permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

And what is impermanent, suffering, and subject to change, is it appropriate to regard it as This is mine, this is I, this is my self?

No, venerable sir.

Is this mine, am I this, is this my self?

No, venerable sir.

What do you think, Rahula, is this eye, arising from eye-contact, a feeling, a perception, a formation, a consciousness, is it permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

What is impermanent, suffering, and subject to change, is it appropriate to regard it as this is mine, I am this, this is my self?

No, venerable sir.

What do you think, Rahula, is the ear permanent or impermanent?

Impermanent, venerable sir. ...

What do you think, Rahula, is the nose permanent or impermanent?

Impermanent, venerable sir. ...

What do you think, Rahula, is the tongue permanent or impermanent?

Impermanent, venerable sir. ...

What do you think, Rahula, is the body permanent or impermanent?

Impermanent, venerable sir. ...

What do you think, Rahula, is the mind permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

What is impermanent, suffering, and subject to change, is it appropriate to regard it as this is mine, I am this, this is my self?

No, venerable sir.

What do you think, Rahula, are the teachings permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

What is impermanent, suffering, and subject to change, is it appropriate to regard it as this is mine, I am this, this is my self?

No, venerable sir.

What do you think, Rahula, is the mental consciousness permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

What is impermanent, suffering, and subject to change, is it appropriate to regard it as this is mine, I am this, this is my self?

No, venerable sir.

What do you think, Rahula, is the mental contact, arising from mental contact, a feeling, a perception, a formation, a consciousness, is it permanent or impermanent?

Impermanent, venerable sir.

And what is impermanent, is it suffering or happiness?

Suffering, venerable sir.

What is impermanent, suffering, and subject to change, is it appropriate to regard it as this is mine, I am this, this is my self? No, venerable sir.

No, venerable sir.

Thus seeing, Rahula, the learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, and becomes disenchanted with the feeling that arises dependent on eye-contact, the perception that arises dependent on eye-contact, the formations that arise dependent on eye-contact, the consciousness that arises dependent on eye-contact.

In the same way, he becomes disenchanted with the ear, becomes disenchanted with sounds... ......

becomes disenchanted with the nose, becomes disenchanted with odors...

becomes disenchanted with the tongue, becomes disenchanted with tastes...

becomes disenchanted with the body, becomes disenchanted with tangible objects...

becomes disenchanted with the mind, becomes disenchanted with dhammas, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, and becomes disenchanted with the feeling that arises dependent on mind-contact, the perception that arises dependent on mind-contact, the formations that arise dependent on mind-contact, the consciousness that arises dependent on mind-contact.

Having become disenchanted, he becomes dispassionate; having become dispassionate, he is liberated.

When liberated, there is knowing that he is liberated.

Birth is exhausted, the holy life has been lived, what was to be done has been done, there is no more for this state of being, he knows.

Thus spoke the Blessed One.

The venerable Rahula was delighted by the Blessed One's words.

And while this discourse was being spoken, the mind of the venerable Rahula was liberated from the defilements without grasping.

And there arose in him the Dhamma-eye, pure and unblemished, that states, Whatever is of the nature to arise, all that is of the nature to cease.

This concludes the discourse on the Lesser Discourse to Rahula.