Sangyuththa Nikaya- Sala~yathana Waggaya- Sala~yathana Sangyuththaya- Lokaka~maguna Waggaya
Remember that this is the Sutraya preached by the Bhuddha to help Rahula thero to attain the fruition of ‘Arahath’.
Once, there was a time when the Blessed One lived in Jethawanaramaya in the city of ‘Sawath’.
One day, when the Blessed One was in a state of meditation, he had a thought like this.
“Rahula is now well-grown and mature enough to comprehend the Dhamma.
It is now good to demonstrate to him how to attain the great Arahath by purging all impurities”.
The Blessed One then set out early in the morning on the ‘Pindapatha’ journey (begging with a bowl for food).
The Blessed One said to the monk Rahula, “Rahula, take a cloth to sit on and come with me to spend the day in the forest called ‘Andhavana’”, after completing the ‘Pindapatha’ journey in the city of ‘Sawath’.
Monk Rahula responded, “Yes, the Blessed One”, and he followed the Buddha carrying a cloth for sitting in the forest called ‘Andhavana’.
At that time, many thousands of Gods began to pursue the Buddha when they learned, ‘today, the Blessed One is going to prepare monk Rahula to attain Arahath by eliminating all the defilements’.
Then, the Blessed One was seated at the base of a tree in the ‘Andhawanaya’.
The monk Rahula bowed down to the Buddha and sat beside him.
Addressing that monk Rahula, the Buddha asked:
“Rahula, how do you feel about these matters?”.
“Does the Eyes remain according to your will, or not?”
‘Not according to my will, the Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, the Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think of it that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, the Blessed One’.
“Does your Image or the Images of others’ or other objects exist according to your will, or not?”
‘Not according to my will, the Blessed One’
“Do the thoughts which you have formed in the past by grasping the Images seen with the Eyes remain according to your will, or not?”
‘Not according to my will, the Blessed One’
“Does the way the Images contact your Eyes exist according to your will, or not?”
‘Not according to my will, the Blessed One’
“If that is the case, the pleasure, sorrow, or neutral sight caused by
by the Images that come into contact with the Eyes,
and the perception of pleasure or sorrow or neutral according to that sighting,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Ears remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does your Sound or the Sounds of others’ or other objects exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“Do the thoughts which you have formed in the past by grasping the Sounds heard with the Ears remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“Does the way, how the Sounds contact your Ears, exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“If that is the case, the pleasure, sorrow, or neutral hearing caused by
the Sounds that come into contact with the Ears,
and the perception of pleasure or sorrow or neutral according to that hearing,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Nose exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does your Smell or the Smells of others’ or other objects exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“Do the thoughts which you have formed in the past by grasping the Smells felt with the Nose remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“Does the way the Smells contact your Nose exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If that is the case, the pleasure, sorrow, or neutral smell caused by the smells that come in to contact with the Nose,
and the perception of pleasure or sorrow or neutral according to that smell,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Tongue remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Taste- Tastelessness which feels to your tongue exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“Do the thoughts which you have formed in the past by grasping the Tastes felt with the Tongue remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“Does the way the Tastes contact your Tongue exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If that is the case, the pleasure taste, sorrowful taste, or neutral taste caused by the Tastes that come in to contact with the Tongue,
and the perception of pleasure or sorrow or neutral according to that Tasting,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Body remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Do the Touches of comfort-pain which are experienced by your Body exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“Do the thoughts which you have formed in the past by grasping the Touches experienced with the Body remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“Does the way the Touches contact your Body exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If that is the case, the comfort, sorrow, or neutral feeling caused by the touches that come in to contact with the Body,
and the perception of pleasure or sorrow or neutral according to that experience,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Does the Mind remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
“Do the Memories that arise in your Mind exist according to your will or not?”
‘Not according to my will, The Blessed One’
“Do the thoughts which you have formed in the past by grasping the Memories arisen in the Mind remain according to your will, or not?”
‘Not according to my will, The Blessed One’
“Does the way the Memories contact your Mind exist according to your will, or not?”
‘Not according to my will, The Blessed One’
“If that is the case, the pleasure, sorrow, or neutral feeling caused by the memories that arise in the Mind,
and the perception of pleasure or sorrow or neutral according to that reminding,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts,
do these exist according to your will or not?”
‘Not according to my will, The Blessed One’
“If something does not exist according to one’s will, does it give oneself sorrow or happiness?”
‘Sorrow, The Blessed One’
“If something is not according to one’s will,
If it gives you sorrow,
If it is subject to the changing, decaying, and ceasing doctrine,
Is it appropriate to think that it is ‘I-Mine-My Soul’?
‘There is no good reason to accept so, The Blessed One’.
Rahula, a noble disciple who inquires wisely in this way,
He is frustrated about grasping the Eye as ‘I-Mine’.
He then gives up the notion that ‘Eye is I’ or ‘Eye is Mine’ that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Image as ‘I-Mine’.
He then gives up the notion that ‘Image is I’ or ‘Image is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Eyes as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Images that are seen by forming ‘I am seeing’ or ‘seen by My Eye’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the pleasure, sorrow, or neutral sight caused by the Images that come into contact with the Eyes,
and the perception of pleasure or sorrow or neutral according to that sighting
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the pleasure sight, or sorrowful sight, or neutral sight caused by the Images that come into contact with the Eyes,
and the perception of pleasure or sorrow or neutral according to that sighting,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He is frustrated about grasping the Ear as ‘I-Mine’.
He then gives up the notion that ‘Ear is I’ or ‘Ear is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Sound as ‘I-Mine’.
He then gives up the notion that ‘Sound is I’ or ‘Sound is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Ears as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Sounds that are heard by forming ‘I am hearing’ or ‘heard by My Ear’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the pleasure, sorrow, or neutral hearing caused by the Sounds that come into contact with the Ears,
and the perception of pleasure or sorrow or neutral according to that hearing,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the pleasure, sorrow, or neutral hearing caused by
the Sounds that come into contact with the Ears,
and the perception of pleasure or sorrow or neutral according to that hearing,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He is frustrated about grasping the Nose as ‘I-Mine’.
He then gives up the notion that ‘Nose is I’ or ‘Nose is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Smell as ‘I-Mine’.
He then gives up the notion that ‘Smell is I’ or ‘Smell is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Nose as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Smells that are felt by forming ‘I am smelling’ or ‘smelled by My Nose’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the pleasure, sorrow, or neutral smell caused by the smells that come into contact with the Nose,
and the perception of pleasure or sorrow or neutral according to that Smelling,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the pleasure, sorrow, or neutral smell caused by the smells that come in to contact with the Nose,
and the perception of pleasure or sorrow or neutral according to that Smelling,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He is frustrated about grasping the Tongue as ‘I-Mine’.
He then gives up the notion that ‘Tongue is I’ or ‘Tongue is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Taste as ‘I-Mine’.
He then gives up the notion that ‘Taste is I’ or ‘Taste is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Tongue as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Tastes that are felt by forming ‘I am tasting’ or ‘tasted by My Tongue’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the pleasure taste, sorrowful taste, or neutral taste caused by the Tastes that come in to contact with the Tongue,
and the perception of pleasure or sorrow or neutral according to that Tasting,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the pleasure taste, sorrowful taste, or neutral taste caused by the Tastes that come in to contact with the Tongue,
and the perception of pleasure or sorrow or neutral according to that Tasting,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He is frustrated about grasping the Body as ‘I-Mine’.
He then gives up the notion that ‘Body is I’ or ‘Body is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Touch as ‘I-Mine’.
He then gives up the notion that ‘Touch is I’ or ‘Touch is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Body as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Touches that are experienced by forming ‘I am experiencing’ or ‘experienced by My Body’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the comfort, sorrow, or neutral feeling caused by the touches that come into contact with the Body,
and the perception of pleasure or sorrow or neutral according to that experiencing,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the comfort, sorrow, or neutral feeling caused by the touches that come into contact with the Body,
and the perception of pleasure or sorrow or neutral according to that experiencing,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He is frustrated about grasping the Mind as ‘I-Mine’.
He then gives up the notion that ‘Mind is I’ or ‘Mind is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about grasping the Memory as ‘I-Mine’.
He then gives up the notion that ‘Memory is I’ or ‘Memory is Mine’, that he had held until then.
He gets rid of the ignorance of ‘I- Mine- My soul’.
He is frustrated about especially grasped thoughts of the images that are seen by grasping the Mind as ‘I- Mine’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
He is frustrated about especially grasped thoughts of the Memories that arise by forming ‘I am remembering’ or ‘remembered by My Mind’.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing those especially grasped thoughts.
Therefore, he is frustrated with the pleasure, sorrow, or neutral feeling caused by the memories that arise in the Mind,
and the perception of pleasure or sorrow or neutral according to that reminding,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
He gets rid of the ignorance of ‘I- Mine- My soul’ by renouncing the pleasure, sorrow, or neutral feeling caused by the memories that arise in the Mind,
and the perception of pleasure or sorrow or neutral according to that reminding,
and the deceptive thoughts formed accordingly,
and the especially grasped thoughts from those deceptive thoughts.
As a result, this frustrated person, who does not cling even to his frustration, does not become attached to anything and liberates himself by letting go of lust. The liberated person gains the insight to recognise his liberation on his own.
He completes celibacy, putting an end to rebirth. He ends up finishing the task that he has to do.
He recognises, wisely, that there is no other great noble position like this one.
The Blessed One said as such.
The monk Rahula gladly accepted the sermon of the Blessed One.
After listening carefully to those detailed sermons, the monk Rahula, who contemplated wisely, attained the fruit of Arahath, which is freed from all bondages.
At that moment, the many thousands of Gods who were gathered also got the ‘Dhamma Eye’ called the understanding that “if something arises, it is subject to be ceased”. Those gods attained the first fruit of the Path to ‘Nirwana’, ‘the Fruit of Sowan’.
Aaryasathya 