1… "What do you think, Rahula, is eye-consciousness 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."

"Is ear-consciousness 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."

"Is nose-consciousness 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."

"Is tongue-consciousness 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."

"Is body-consciousness 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."

"Is mind-consciousness 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 towards eye-consciousness, revulsion towards ear-consciousness, revulsion towards nose-consciousness, revulsion towards tongue-consciousness, revulsion towards body-consciousness, revulsion towards mind-consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated.[n.338] Spk explains the three "grips" (gāha) of "mine, I, and my self" exactly as in n. 155. It takes dispassion (virāga) to denote the four paths, liberation (vimutti) the four fruits. Spk does not comment on nibbindati, "experiences revulsion," but the commentaries consistently identify the corresponding noun nibbidā with strong insight knowledge. See above n. 69 When it is liberated there comes the knowledge: ‘It's liberated.’

He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthiyaṁ vihārati. "Taṁ kiṁ maññasi, rāhula, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante" …

"sotaviññāṇaṁ … pe …

ghānaviññāṇaṁ …

jivhāviññāṇaṁ …

kāyaviññāṇaṁ …

manoviññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante" …

"evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati … pe … sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati;

nibbindaṁ virajjati … pe …

… pe … pajānātī"ti.

Tatiyaṁ.