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

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, cakkhusamphassajā vedanā niccā vā aniccā vā"ti? "Aniccā, bhante" …

"sotasamphassajā vedanā … pe …

ghānasamphassajā vedanā …

jivhāsamphassajā vedanā …

kāyasamphassajā vedanā …

manosamphassajā vedanā niccā vā aniccā vā"ti? "Aniccā, bhante" …

"evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati … pe … sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati

… pe …

pajānātī"ti.

Pañcamaṁ.