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Saṁyutta Nikāya 18.1 Linked Discourses 18.1
1. Paṭhamavagga Chapter One
Cakkhusutta The Eye, Etc.
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him, Rāhula was the Buddha’s son to his wife Bhaddakaccānā (AN 1.245). Rāhula’s going forth is related at Kd 1:54.1.1, and other important discourses with him include MN 61, MN 62, and MN 147 = SN 35.121. In the latter he became an arahant, which he confirmed in his own words at Thag 4.8. Commentaries explain his name as meaning “bondage”, but it probably refers rather to being born under the influence of the dark star Rāhu (SN 2.8). The Buddha declared him the foremost of monks who desire training (AN 1.209). This is illustrated in this series of lessons through which Rāhula doggedly persists. His death is not noted in the early texts.
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula?
cakkhuṁ niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”. “Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, sir.”
“Sotaṁ niccaṁ vā aniccaṁ vā”ti? “Is the ear permanent or impermanent?”
“Aniccaṁ, bhante” …pe…. “Impermanent, sir.” …
“Ghānaṁ niccaṁ vā aniccaṁ vā”ti? “Is the nose permanent or impermanent?”
“Aniccaṁ, bhante” … “Impermanent, sir.” …
“Jivhā niccā vā aniccā vā”ti? “Is the tongue permanent or impermanent?”
“Aniccā, bhante” … “Impermanent, sir.” …
“Kāyo nicco vā anicco vā”ti? “Is the body permanent or impermanent?”
“Anicco, bhante” … “Impermanent, sir.” …
“Mano nicco vā anicco vā”ti? “Is the mind permanent or impermanent?”
“Anicco, bhante”. “Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, sir.”
“Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. In this and similar passages, Mahāsaṅgīti edition inserts unnecessary ellipses.
nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
(Etena peyyālena dasa suttantā kātabbā.) (The ten discourses of this series should be told in full the same way.)
Paṭhamaṁ.