1… "What do you think, Rahula, is eye-contact 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-contact 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-contact 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-contact 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-contact 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-contact 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-contact, revulsion towards ear-contact, revulsion towards nose-contact, revulsion towards tongue-contact, revulsion towards body-contact, revulsion towards mind-contact.

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.’

sn.ii.247He 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, cakkhusamphasso nicco vā anicco vā"ti? "Anicco, bhante" …

"sotasamphasso … pe …

ghānasamphasso …

jivhāsamphasso …

kāyasamphasso …

manosamphasso nicco vā anicco vā"ti? "Anicco, bhante" …

"evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati … pe … sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;

nibbindaṁ virajjati … pe …

pajānātī"ti.

Catutthaṁ.