This is the last of a three-part post about the lessons given to Rāhula, Buddha’s son.
At this point Rāhula is now in his twenties. He has devoted his life to Buddhist training and was known to enjoy his practice very much. His father now saw that he was close to enlightenment and decides to give him a push in the right direction.
Buddha was staying near a place called Sāvatthī. Whilst meditating, the following thought arose in his mind:
“Mature are in Rāhula those qualities that bring deliverance to maturity. Should I not now give further guidance to Rāhula, for the extinction of the corruptions?”
Having robed himself in the forenoon, the Buddha took his bowl and robe, and entered Sāvatthī for alms. Having completed his alms round he returned and ate. After the meal he addressed the venerable Rāhula:
“Take your mat, Rāhula. We shall go to the Andha Grove, and spend the day there.”
“Yes, Lord,” replied Rāhula. He took his mat and followed close behind his father.
Having entered the Andha Grove they sat down at the foot of a certain tree.
The Buddha asked Rāhula: “What do you think, Rāhula; is the eye permanent or impermanent?”
“Is that which is impermanent, painful or pleasant”?
“It is painful Lord.”
“Is it justifiable, then, to think, of that which is impermanent, pain-laden and subject to change—’This is mine;” this I am; this is my self’ ?”
“Certainly not, Lord.”
“What do you think, Rāhula, are forms (visual objects) permanent or impermanent?”
“Is that which is impermanent, painful or pleasant?”
“It is painful, Lord.”
“Is it justifiable, then, to think, of that which is impermanent, pain-laden and subject to change—’This is mine; this I am; this is my self ‘?”
“Certainly not, Lord.”
The Buddha continued in this manner, asking about eye-consciousness (visual contact), smells, sounds, tastes, feelings, perceptions, mental formations, and consciousness.
Rāhula answer each one in turn.
The Buddha then said: “The learned noble disciple, Rāhula, who sees thus, gets disenchanted by the eye, for forms, for visual consciousness, visual contact, and for that which arises conditioned by visual contact, namely all feelings, perceptions, mental formations and consciousness.”
“He gets disenchanted by the ear and sounds, nose and smells, tongue and tastes, body and tangibles, mind and ideas, gets disenchanted for the corresponding types of consciousness and contact, and for that which arises conditioned by that contact, namely all that belongs to feeling, perception, mental formations and consciousness.”
“In him who gets disenchanted, Rāhula, passion fades out.”
“With the fading out of passion he is liberated.”
“Thus liberated, the knowledge arises in him: ‘Liberated am I, birth is exhausted, fulfilled is the Holy Life, done what should be done, and nothing further remains after this’. Thus he knows.”
Glad at heart, the venerable Rāhula rejoiced in the words of the Blessed One.
During this lesson the mind of the venerable Rāhula was freed from the corruptions – clinging no more.
“Whatever is subject to origination is subject to cessation.”