1Then the Venerable Bahiya approached the Blessed One … and said to him: "Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."

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2–9"What do you think, Bahiya, is the eye 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."

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"Are forms permanent or impermanent?

"Impermanent, venerable sir."

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"Is eye-consciousness … Is eye-contact … Is any feeling that arises with eye-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant— 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 ear … permanent or impermanent? …

"Is the nose … permanent or impermanent? …

"Is the tongue … permanent or impermanent? …

"Is the body … permanent or impermanent? …

"Is the mind … mental objects … mind-consciousness … mind-contact permanent or impermanent?

"Impermanent, venerable sir."

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"Is any feeling that arises with mind-contact as condition permanent or impermanent?"

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10-14"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."

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15"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever feeling arises with eye-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant.

"He experiences revulsion towards the ear …
He experiences revulsion towards the nose …
He experiences revulsion towards the tongue …
He experiences revulsion towards the body …
He experiences revulsion towards whatever feeling arises with any contact as condition …

"He experiences revulsion towards the mind … mental objects … mind-consciousness … mind-contact …
towards whatever feeling arises with mind-contact as condition …

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Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ sn.iv.64

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.’

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16Then the Venerable Bahiya, having delighted and rejoiced in the Blessed One's words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.

He directly knew: "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." And the Venerable Bahiya became one of the arahants.

1Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami … pe … ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca: "sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan"ti.

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2"Taṁ kiṁ maññasi, bāhiya, cakkhu niccaṁ vā aniccaṁ vā"ti?

3"Aniccaṁ, bhante".

4"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?

5"Dukkhaṁ, bhante".

6"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti?

7"No hetaṁ, bhante".

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8"Rūpā niccā vā aniccā vā"ti?

9"Aniccā, bhante"

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… pe … cakkhuviññāṇaṁ … pe … cakkhusamphasso … pe …

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yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā"ti?

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10"Aniccaṁ, bhante".

11"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?

12"Dukkhaṁ, bhante".

13"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’"ti?

14"No hetaṁ, bhante".

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15"Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.

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Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

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16Atha kho āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto vihāranto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ – brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

"Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti.

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Chaṭṭhaṁ.