[188] Then the Blessed One plunged into the Andhavana and sat down on a prepared seat at the foot of a certain tree. The Venerable Rāhula, too, having paid homage to the Blessed One, sat down to one side. To the Venerable Rāhula seated to one side, the Blessed One said this:
"What do you think, Rāhula—is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent—is it suffering (dukkha) or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change—is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir." …
"Is eye-consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is eye-contact permanent or impermanent?"
"Impermanent, venerable sir."
"And whatever arises with eye-contact as condition—included in feeling (vedanā), included in perception, included in volitional formations, included in consciousness—is that too permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent—is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change—is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir." …
"Is the tongue permanent or impermanent?"
"Impermanent, venerable sir."
"Are tastes permanent or impermanent?"
"Impermanent, venerable sir."
"Is tongue-consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is tongue-contact permanent or impermanent?"
"Impermanent, venerable sir."
"And whatever arises with tongue-contact as condition—included in feeling, included in perception, included in volitional formations, included in consciousness—is that too permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent—is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change—is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir." …
"Is the mind permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent—is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change—is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Are dhammas permanent or impermanent?"
"Impermanent, venerable sir."
"Is mind-consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is mind-contact permanent or impermanent?"
"Impermanent, venerable sir."
"And whatever arises with mind-contact as condition—included in feeling, included in perception, included in volitional formations, included in consciousness—is that too permanent or impermanent?"
"Impermanent, venerable sir."
"And that which is impermanent—is it suffering or happiness?"
"Suffering, venerable sir."
"And that which is impermanent, suffering, subject to change—is it fitting to regard it thus: 'This is mine, this I am, this is my self'?"
"No indeed, venerable sir."
"Seeing thus, Rāhula, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact; and whatever arises with eye-contact as condition—included in feeling, included in perception, included in volitional formations, included in consciousness—with that too he becomes disenchanted. … He becomes disenchanted with the tongue, becomes disenchanted with tastes, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact; and whatever arises with tongue-contact as condition—included in feeling, included in perception, included in volitional formations, included in consciousness—with that too he becomes disenchanted. … He becomes disenchanted with the mind, becomes disenchanted with dhammas … with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When liberated, there is the knowledge (ñāṇa): 'Liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.'"
This is what the Blessed One said. Elated, the Venerable Rāhula rejoiced in the Blessed One's statement. And while this exposition was being spoken, the Venerable Rāhula's mind (citta) was liberated from the taints (āsava) through non-clinging; and in many thousands of deities (devatā) there arose the dust-free, stainless eye of Dhamma: "Whatever is subject to origination, all that is subject to cessation."
The eighth [sutta].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.