MN 148 Six By Six – Chachakkasutta

Medium Discourses Collection 148 – Majjhima Nikāya 148

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely,

“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—

2.2

the six sets of six.

cha chakkāni.

2.3

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.4

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.5

The Buddha said this:

Bhagavā etadavoca:

3.1

“The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.

“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.

4.1

‘The six interior sense fields should be understood.’

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

4.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

4.3

There are the sense fields of the eye, ear, nose, tongue, body, and mind.

Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.

4.4

‘The six interior sense fields should be understood.’

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

4.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

4.6

This is the first set of six.

Idaṁ paṭhamaṁ chakkaṁ.

5.1

‘The six exterior sense fields should be understood.’

‘Cha bāhirāni āyatanāni veditabbānī’ti—

5.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

5.3

There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts.

Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.

5.4

‘The six exterior sense fields should be understood.’

‘Cha bāhirāni āyatanāni veditabbānī’ti—

5.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

5.6

This is the second set of six.

Idaṁ dutiyaṁ chakkaṁ.

6.1

‘The six classes of consciousness should be understood.’

‘Cha viññāṇakāyā veditabbā’ti—

6.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

6.3

Eye consciousness arises dependent on the eye and sights.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,

6.4

Ear consciousness arises dependent on the ear and sounds.

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,

6.5

Nose consciousness arises dependent on the nose and smells.

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,

6.6

Tongue consciousness arises dependent on the tongue and tastes.

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,

6.7

Body consciousness arises dependent on the body and touches.

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,

6.8

Mind consciousness arises dependent on the mind and thoughts.

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.

6.9

‘The six classes of consciousness should be understood.’

‘Cha viññāṇakāyā veditabbā’ti—

6.10

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

6.11

This is the third set of six.

Idaṁ tatiyaṁ chakkaṁ.

7.1

‘The six classes of contact should be understood.’

‘Cha phassakāyā veditabbā’ti—

7.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

7.3

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

7.4

Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact.

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

7.5

Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact.

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

7.6

Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

7.7

Body consciousness arises dependent on the body and touches. The meeting of the three is contact.

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

7.8

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.

7.9

‘The six classes of contact should be understood.’

‘Cha phassakāyā veditabbā’ti—

7.10

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

7.11

This is the fourth set of six.

Idaṁ catutthaṁ chakkaṁ.

8.1

‘The six classes of feeling should be understood.’

‘Cha vedanākāyā veditabbā’ti—

8.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

8.3

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

8.4

Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a condition for feeling.

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

8.5

Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a condition for feeling.

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

8.6

Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a condition for feeling.

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

8.7

Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a condition for feeling.

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

8.8

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling.

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.

8.9

‘The six classes of feeling should be understood.’

‘Cha vedanākāyā veditabbā’ti—

8.10

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

8.11

This is the fifth set of six.

Idaṁ pañcamaṁ chakkaṁ.

9.1

‘The six classes of craving should be understood.’

‘Cha taṇhākāyā veditabbā’ti—

9.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

9.3

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;

9.4

Ear consciousness …

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

9.5

Nose consciousness …

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …

9.6

Tongue consciousness …

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …

9.7

Body consciousness …

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …

9.8

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.

9.9

‘The six classes of craving should be understood.’

‘Cha taṇhākāyā veditabbā’ti—

9.10

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

9.11

This is the sixth set of six.

Idaṁ chaṭṭhaṁ chakkaṁ.

10.1

If anyone says, ‘the eye is self,’ that is not tenable.

‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.

10.2

The arising and vanishing of the eye is evident,

Cakkhussa uppādopi vayopi paññāyati.

10.3

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.4

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.5

the eye is self.

‘cakkhu attā’ti yo vadeyya.

10.6

So the eye is not self.

Iti cakkhu anattā.

10.7

If anyone says, ‘sights are self,’ that is not tenable.

‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.

10.8

The arising and vanishing of sights is evident,

Rūpānaṁ uppādopi vayopi paññāyati.

10.9

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.10

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.11

sights are self.

‘rūpā attā’ti yo vadeyya.

10.12

So the eye is not self and sights are not self.

Iti cakkhu anattā, rūpā anattā.

10.13

If anyone says, ‘eye consciousness is self,’ that is not tenable.

‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

10.14

The arising and vanishing of eye consciousness is evident,

Cakkhuviññāṇassa uppādopi vayopi paññāyati.

10.15

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.16

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.17

eye consciousness is self.

‘cakkhuviññāṇaṁ attā’ti yo vadeyya.

10.18

So the eye, sights, and eye consciousness are not self.

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.

10.19

If anyone says, ‘eye contact is self,’ that is not tenable.

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.

10.20

The arising and vanishing of eye contact is evident,

Cakkhusamphassassa uppādopi vayopi paññāyati.

10.21

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.22

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.23

eye contact is self.

‘cakkhusamphasso attā’ti yo vadeyya.

10.24

So the eye, sights, eye consciousness, and eye contact are not self.

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.

10.25

If anyone says, ‘feeling is self,’ that is not tenable.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

10.26

The arising and vanishing of feeling is evident,

Vedanāya uppādopi vayopi paññāyati.

10.27

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.28

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.29

feeling is self.

‘vedanā attā’ti yo vadeyya.

10.30

So the eye, sights, eye consciousness, eye contact, and feeling are not self.

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.

10.31

If anyone says, ‘craving is self,’ that is not tenable.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

10.32

The arising and vanishing of craving is evident,

Taṇhāya uppādopi vayopi paññāyati.

10.33

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

10.34

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

10.35

craving is self.

‘taṇhā attā’ti yo vadeyya.

10.36

So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

11.1

If anyone says, ‘the ear is self’ …

‘Sotaṁ attā’ti yo vadeyya …pe…

11.2

‘the nose is self’ …

‘ghānaṁ attā’ti yo vadeyya …pe…

11.3

‘the tongue is self’ …

‘jivhā attā’ti yo vadeyya …pe…

11.4

‘the body is self’ …

‘kāyo attā’ti yo vadeyya …pe…

11.5

‘the mind is self,’ that is not tenable.

‘mano attā’ti yo vadeyya taṁ na upapajjati.

11.6

The arising and vanishing of the mind is evident,

Manassa uppādopi vayopi paññāyati.

11.7

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

11.8

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

11.9

the mind is self.

‘mano attā’ti yo vadeyya.

11.10

So the mind is not self.

Iti mano anattā.

12.1

If anyone says, ‘thoughts are self’ …

‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.

12.2

Dhammānaṁ uppādopi vayopi paññāyati.

12.3

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

12.4

Tasmā taṁ na upapajjati:

12.5

‘dhammā attā’ti yo vadeyya.

12.6

Iti mano anattā, dhammā anattā.

13.1

‘mind consciousness is self’ …

‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

13.2

Manoviññāṇassa uppādopi vayopi paññāyati.

13.3

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

13.4

Tasmā taṁ na upapajjati:

13.5

‘manoviññāṇaṁ attā’ti yo vadeyya.

13.6

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.

14.1

‘mind contact is self’ …

‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.

14.2

Manosamphassassa uppādopi vayopi paññāyati.

14.3

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

14.4

Tasmā taṁ na upapajjati:

14.5

‘manosamphasso attā’ti yo vadeyya.

14.6

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.

15.1

‘feeling is self’ …

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

15.2

Vedanāya uppādopi vayopi paññāyati.

15.3

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

15.4

Tasmā taṁ na upapajjati:

15.5

‘vedanā attā’ti yo vadeyya.

15.6

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.

15.7

‘craving is self,’ that is not tenable.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

15.8

The arising and vanishing of craving is evident,

Taṇhāya uppādopi vayopi paññāyati.

15.9

so it would follow that one’s self arises and vanishes.

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

15.10

That’s why it’s not tenable to claim that

Tasmā taṁ na upapajjati:

15.11

craving is self.

‘taṇhā attā’ti yo vadeyya.

15.12

So the mind, thoughts, mind consciousness, mind contact, feeling, and craving are not self.

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

16.1

Now, bhikkhū, this is the way that leads to the origin of identity.

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—

16.2

You regard the eye like this: ‘This is mine, I am this, this is me (my essence).’

cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.1

You regard sights …

rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.2

eye consciousness …

cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.3

eye contact …

cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.4

feeling …

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.5

craving like this: ‘This is mine, I am this, this is me (my essence).’

taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

17-21.6

You regard the ear …

sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

17-21.7

nose …

ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

17-21.8

tongue …

jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

17-21.9

body …

kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

17-21.10

mind … thoughts … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is me (my essence).’

manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

22.1

But this is the way that leads to the cessation of identity.

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—

22.2

You regard the eye like this: ‘This is not mine, I am not this, this is not me (my essence).’ [na meso attā = na me eso attā or this is not my essence]

cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.1

You regard sights …

Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.2

eye consciousness …

Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.3

eye contact …

Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.4

feeling …

Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.5

craving like this: ‘This is not mine, I am not this, this is not me (my essence).’

Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.6

You regard the ear …

Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

23-27.7

nose …

ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

23-27.8

tongue …

jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

23-27.9

body …

kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

23-27.10

mind like this: ‘This is not mine, I am not this, this is not me (my essence).’

manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.11

You regard thoughts …

Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.12

mind consciousness …

Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.13

mind contact …

Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.14

feeling …

Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

23-27.15

craving like this: ‘This is not mine, I am not this, this is not me (my essence).’

Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

28.1

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

28.2

When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

28.3

the underlying tendency to greed underlies that.

Tassa rāgānusayo anuseti.

28.4

When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

28.5

the underlying tendency to repulsion underlies that.

Tassa paṭighānusayo anuseti.

28.6

When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

28.7

the underlying tendency to ignorance underlies that.

Tassa avijjānusayo anuseti.

28.8

Bhikkhū, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s simply impossible to make an end of suffering in the present life.

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.

29-33.1

Ear consciousness …

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

29-33.2

Nose consciousness …

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…

29-33.3

Tongue consciousness …

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…

29-33.4

Body consciousness …

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…

29-33.5

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.

manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

29-33.6

When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

29-33.7

the underlying tendency to greed underlies that.

Tassa rāgānusayo anuseti.

29-33.8

When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

29-33.9

the underlying tendency to repulsion underlies that.

Tassa paṭighānusayo anuseti.

29-33.10

When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape,

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

29-33.11

the underlying tendency to ignorance underlies that.

Tassa avijjānusayo anuseti.

29-33.12

34.1

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

34.2

When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

34.3

the underlying tendency to greed does not underlie that.

Tassa rāgānusayo nānuseti.

34.4

When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

34.5

the underlying tendency to repulsion does not underlie that.

Tassa paṭighānusayo nānuseti.

34.6

When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

34.7

the underlying tendency to ignorance does not underlie that.

Tassa avijjānusayo nānuseti.

34.8

Bhikkhū, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s totally possible to make an end of suffering in the present life.

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.

35.1

Ear consciousness …

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe….

36.1

Nose consciousness …

Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe….

37.1

Tongue consciousness …

Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe….

38.1

Body consciousness …

Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe….

39.1

Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for what is felt as pleasant, painful, or neutral.

“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

39.2

When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

39.3

the underlying tendency to greed does not underlie that.

Tassa rāgānusayo nānuseti.

39.4

When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

39.5

the underlying tendency to repulsion does not underlie that.

Tassa paṭighānusayo nānuseti.

39.6

When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape,

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

39.7

the underlying tendency to ignorance does not underlie that.

Tassa avijjānusayo nānuseti.

39.8

40.1

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

41.1

They grow disillusioned with the ear …

Sotasmiṁ nibbindati, saddesu nibbindati …pe…

41.2

nose …

ghānasmiṁ nibbindati, gandhesu nibbindati …

41.3

tongue …

jivhāya nibbindati, rasesu nibbindati …

41.4

body …

kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …

41.5

mind, thoughts, mind consciousness, mind contact, feeling, and craving.

manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

41.6

Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed.

Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

41.7

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

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

41.8

That is what the Buddha said.

Idamavoca bhagavā.

41.9

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

41.10

And while this discourse was being spoken, the minds of sixty bhikkhū were freed from cravings by not grasping.

Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

41.11

Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.