1"What do you think, Rahula, is the earth element 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 the water element 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 the heat element 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 the air element 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 the space element[n.339] To the four primary elements of the form aggregate (cattāro mahābhūtā) the suttas sometimes add the space element (ākāsadhātu)— which (according to the commentaries) represents derived form (upādāya rūpa)— and the consciousness element (viññāṇadhātu), which represents the entire mental side of existence. For a detailed analysis of all six elements, see MN III 240,17–243,10. 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 the consciousness element 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 the earth element, sn.ii.249 revulsion towards the water element, revulsion towards the heat element, revulsion towards the air element, revulsion towards the space element, revulsion towards the consciousness element.

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, pathavīdhātu niccā vā aniccā vā"ti? "Aniccā, bhante" …

"āpodhātu … pe …

tejodhātu …

vāyodhātu …

ākāsadhātu …

viññāṇadhātu niccā vā aniccā vā"ti? "Aniccā, bhante" …

"evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati … pe … āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati

… pe …

pajānātī"ti.

Navamaṁ.