Majjhima Nikāya 148 Chachakkasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Chachakkasuttav - The Six Sets of Six

Thus have I heard: At one time, the Blessed One was staying in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples: Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ— cha chakkāni.

The Blessed One said this: I will teach you the Dhamma which is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. I will reveal the holy life that is entirely complete and pure.

That is: the six sets of six.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, pay close attention, and I will speak.

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

Yes, Venerable Sir, those disciples replied to the Blessed One.

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

The Blessed One said this:

Six internal sense bases should be known, six external sense bases should be known, six classes of consciousness should be known, six classes of contact should be known, six classes of feeling should be known, six classes of craving should be known.

‘Cha ajjhattikāni āyatanāni veditabbānī’ti— iti kho panetaṁ vuttaṁ.

The six internal sense bases should be known: thus it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And what was it said in reference to?

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

The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.

‘Cha ajjhattikāni āyatanāni veditabbānī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

The six internal sense bases should be known: thus it was said, and it is in reference to this that it was said.

Idaṁ paṭhamaṁ chakkaṁ.

This is the first set of six.

‘Cha bāhirāni āyatanāni veditabbānī’ti— iti kho panetaṁ vuttaṁ.

The six external sense bases should be known: thus it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And what was it said in reference to?

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

The form base, the sound base, the odor base, the taste base, the tactile base, the mental phenomena base.

‘Cha bāhirāni āyatanāni veditabbānī’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

The six external sense bases should be known: thus it was said, and it is in reference to this that it was said.

Idaṁ dutiyaṁ chakkaṁ.

This is the second set of six.

‘Cha viññāṇakāyā veditabbā’ti— iti kho panetaṁ vuttaṁ.

Six classes of consciousness should be known: thus it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And what was it said in reference to?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.

Dependent on the eye and forms, eye-consciousness arises, dependent on the ear and sounds, ear-consciousness arises, dependent on the nose and odors, nose-consciousness arises, dependent on the tongue and tastes, tongue-consciousness arises, dependent on the body and tactile objects, body-consciousness arises, dependent on the mind and mental phenomena, mind-consciousness arises.

‘Cha viññāṇakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

The six classes of consciousness should be known: thus it was said, and it is in reference to this that it was said.

Idaṁ tatiyaṁ chakkaṁ.

This is the third set of six.

‘Cha phassakāyā veditabbā’ti— iti kho panetaṁ vuttaṁ.

Six classes of contact should be known: thus it was said.

Kiñcetaṁ paṭicca vuttaṁ?

And what was it said in reference to?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.

Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; Depending on the ear and sounds, ear-consciousness arises; the meeting of the three is contact.

Depending on the nose and smells, nose-consciousness arises; the meeting of the three is contact. Depending on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact. Depending on the body and tangibles, body-consciousness arises; the meeting of the three is contact.

‘Cha phassakāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Depending on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact.

Six groups of contact should be known: Thus, what was said, was said depending on this.

Idaṁ catutthaṁ chakkaṁ.

This is the fourth set of six.

‘Cha vedanākāyā veditabbā’ti— iti kho panetaṁ vuttaṁ.

Six groups of feeling should be known: Thus, indeed, this was said.

Kiñcetaṁ paṭicca vuttaṁ?

What was this said depending on?

Depending on the eye and forms, eye-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises.

Depending on the ear and sounds, ear-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.

Depending on the nose and smells, nose-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises. Depending on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises. Depending on the body and tangibles, body-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises. Depending on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises.

‘Cha vedanākāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Six groups of feeling should be known: Thus, what was said, was said depending on this.

Idaṁ pañcamaṁ chakkaṁ.

This is the fifth set of six.

‘Cha taṇhākāyā veditabbā’ti— iti kho panetaṁ vuttaṁ.

Six groups of craving should be known: Thus, indeed, this was said.

Kiñcetaṁ paṭicca vuttaṁ?

What was this said depending on?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …

Depending on the eye and forms, eye-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises. Depending on the ear and sounds, ear-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises.

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …

Depending on the nose and smells, nose-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises.

Depending on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises.

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

Depending on the body and tangibles, body-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises.

Depending on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact, with contact as condition, feeling arises, with feeling as condition, craving arises.

‘Cha taṇhākāyā veditabbā’ti— iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Six groups of craving should be known: Thus, what was said, was said depending on this.

Idaṁ chaṭṭhaṁ chakkaṁ.

This is the sixth set of six.

‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.

If one were to say that the eye is self, that would not be fitting.

Cakkhussa uppādopi vayopi paññāyati.

The arising and passing away of the eye is evident.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘cakkhu attā’ti yo vadeyya.

Therefore, it is not correct to say, The eye is the self.

Iti cakkhu anattā.

Thus, the eye is not-self.

‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, Forms are the self, that would not be correct.

Rūpānaṁ uppādopi vayopi paññāyati.

The arising and passing away of forms is perceived.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘rūpā attā’ti yo vadeyya.

Therefore, it is not correct to say, Forms are the self.

Iti cakkhu anattā, rūpā anattā.

Thus, the eye is not-self, forms are not-self.

‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, Eye-consciousness is the self, that would not be correct.

Cakkhuviññāṇassa uppādopi vayopi paññāyati.

The arising and passing away of eye-consciousness is perceived.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘cakkhuviññāṇaṁ attā’ti yo vadeyya.

Therefore, it is not correct to say, Eye-consciousness is the self.

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.

Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self.

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, Eye-contact is the self, that would not be correct.

Cakkhusamphassassa uppādopi vayopi paññāyati.

The arising and passing away of eye-contact is perceived.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘cakkhusamphasso attā’ti yo vadeyya.

Therefore, it is not correct to say, Eye-contact is the self.

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

Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, Feeling is the self, that would not be correct.

Vedanāya uppādopi vayopi paññāyati.

The arising and passing away of feeling is perceived.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘vedanā attā’ti yo vadeyya.

Therefore, it is not correct to say, Feeling is the self.

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

Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self, feeling is not-self.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, Craving is the self, that would not be correct.

Taṇhāya uppādopi vayopi paññāyati.

The arising and passing away of craving is perceived.

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

However, the arising and passing away of the self is perceived, My self arises and ceases, thus it comes to be.

Tasmā taṁ na upapajjati: ‘taṇhā attā’ti yo vadeyya.

Therefore, it is not correct to say, Craving is the self.

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

Thus, the eye is not-self, forms are not-self, eye-consciousness is not-self, eye-contact is not-self, feeling is not-self, craving is not-self.

‘Sotaṁ attā’ti yo vadeyya …pe…

If someone were to say, The ear is the self ...

‘ghānaṁ attā’ti yo vadeyya …pe…

If someone were to say, The nose is the self ...

‘jivhā attā’ti yo vadeyya …pe…

If someone were to say, The tongue is the self ...

‘kāyo attā’ti yo vadeyya …pe…

If someone were to say, The body is the self ...

‘mano attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, The mind is the self, that would not be correct.

Manassa uppādopi vayopi paññāyati.

The arising and passing away are discerned.

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

For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

Tasmā taṁ na upapajjati: ‘mano attā’ti yo vadeyya.

Therefore, it would not be fitting for him to say, The mind is self.

Iti mano anattā.

Thus, the mind is not self.

‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.

For one who says, Phenomena are self, it would not be fitting.

Dhammānaṁ uppādopi vayopi paññāyati.

The arising and passing away of phenomena are discerned.

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

For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

Tasmā taṁ na upapajjati: ‘dhammā attā’ti yo vadeyya.

Therefore, it would not be fitting for him to say, Phenomena are self.

Iti mano anattā, dhammā anattā.

Thus, the mind is not self, phenomena are not self.

‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

For one who says, Mind-consciousness is self, it would not be fitting.

Manoviññāṇassa uppādopi vayopi paññāyati.

The arising and passing away of mind-consciousness are discerned.

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

For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

Therefore, it would not be fitting for him to say, Mind-consciousness is self.

Tasmā taṁ na upapajjati: ‘manoviññāṇaṁ attā’ti yo vadeyya.

Thus, the mind is not self, phenomena are not self, mind-consciousness is not self.

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.

For one who says, Mental contact is self, it would not be fitting.

‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.

The arising and passing away of mental contact are discerned.

Manosamphassassa uppādopi vayopi paññāyati.

For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

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

Therefore, it would not be fitting for him to say, Mental contact is self. Thus, the mind is not self, phenomena are not self, mind-consciousness is not self, mental contact is not self.

Tasmā taṁ na upapajjati: ‘manosamphasso attā’ti yo vadeyya.

For one who says, Feeling is self, it would not be fitting. The arising and passing away of feeling are discerned.

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

For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

Therefore, it would not be fitting for him to say, Feeling is self.

Thus, the mind is not self, phenomena are not self, mind-consciousness is not self, mental contact is not self, feeling is not self.

Vedanāya uppādopi vayopi paññāyati.

For one who says, Craving is self, it would not be fitting.

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

The arising and passing away of craving are discerned. For one who discerns the arising and passing away, it occurs to him, My self arises and passes away.

Tasmā taṁ na upapajjati: ‘vedanā attā’ti yo vadeyya.

Therefore, it would not be fitting for him to say, Craving is self.

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

Thus, the mind is not self, phenomena are not self, mind-consciousness is not self, mental contact is not self, feeling is not self, craving is not self.

This is the path leading to the arising of self-view: He regards the eye as This is mine, I am this, this is my self; He regards forms as This is mine, I am this, this is my self; Eye-consciousness: This is mine, I am this, this is my self, he perceives.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

Eye-contact: This is mine, I am this, this is my self, he perceives.

Taṇhāya uppādopi vayopi paññāyati.

Feeling: This is mine, I am this, this is my self, he perceives.

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

Craving: This is mine, I am this, this is my self, he perceives.

Ear: This is mine, I am this, this is my self, he perceives... ......

Nose: This is mine, I am this, this is my self, he perceives... ......

Tasmā taṁ na upapajjati: ‘taṇhā attā’ti yo vadeyya.

Tongue: This is mine, I am this, this is my self, he perceives... ......

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

Body: This is mine, I am this, this is my self, he perceives... ......

Mind: This is mine, I am this, this is my self, he perceives. Mental phenomena: This is mine, I am this, this is my self, he perceives.

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā— cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; cakkhusamphassaṁ ‘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; sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

Mind-consciousness: This is mine, I am this, this is my self, he perceives.

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

Mind-contact: This is mine, I am this, this is my self, he perceives. Feeling: This is mine, I am this, this is my self, he perceives. Craving: This is mine, I am this, this is my self, he perceives.

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.

This is the path leading to the cessation of self-identity: Eye: This is not mine, I am not this, this is not my self, he perceives. Forms: This is not mine, I am not this, this is not my self, he perceives. Eye-consciousness: This is not mine, I am not this, this is not my self, he perceives. Eye-contact: This is not mine, I am not this, this is not my self, he perceives.

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā— cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

Feeling: This is not mine, I am not this, this is not my self, he perceives.

Craving: This is not mine, I am not this, this is not my self, he perceives.

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

Ear: This is not mine, I am not this, this is not my self, he perceives... ......

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

Nose: This is not mine, I am not this, this is not my self, he perceives... ......

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

Tongue: This is not mine, I am not this, this is not my self, he perceives... ......

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

Body: This is not mine, I am not this, this is not my self, he perceives... ......

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

Mind: This is not mine, I am not this, this is not my self, he perceives.

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

Mental phenomena: This is not mine, I am not this, this is not my self, he perceives.

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

Mind-consciousness: This is not mine, I am not this, this is not my self, he perceives.

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

Mind-contact: This is not mine, I am not this, this is not my self, he perceives.

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

Feeling: This is not mine, I am not this, this is not my self, he perceives.

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

One sees craving as This is not mine, I am not this, this is not my self.

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

Disciples, dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact.

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

With contact as a condition, there is feeling: either pleasant, painful, or neither-painful-nor-pleasant.

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

When one is touched by a pleasant feeling, one delights in it, welcomes it, and remains holding to it.

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

Thus, the underlying tendency to greed lies within. When one is touched by a painful feeling, one grieves, laments, beats one's breast, weeps, and becomes distraught. Thus, the underlying tendency to aversion lies within.

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

When one is touched by a neither-painful-nor-pleasant feeling, one does not know as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling. Thus, the underlying tendency to ignorance lies within.

Disciples, it is impossible for one who has not abandoned the underlying tendency to greed for pleasant feeling, who has not removed the underlying tendency to aversion for painful feeling, who has not eradicated the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, who has not abandoned ignorance and aroused true knowing, to make an end of suffering in this very life.

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

Dependent on the ear and sounds, ear-consciousness arises... Dependent on the nose and odors, nose-consciousness arises...

Tassa rāgānusayo anuseti.

Dependent on the tongue and tastes, tongue-consciousness arises...

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

Dependent on the body and tactile objects, body-consciousness arises... Dependent on the mind and mental objects, mind-consciousness arises.

Tassa paṭighānusayo anuseti.

The meeting of the three is contact.

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

With contact as a condition, there is feeling: either pleasant, painful, or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, one delights in it, welcomes it, and remains holding to it.

Tassa avijjānusayo anuseti.

Thus, the underlying tendency to greed lies within.

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.

When one is touched by a painful feeling, one grieves, laments, beats one's breast, weeps, and becomes distraught. Thus, the underlying tendency to aversion lies within.

When one is touched by a neither-painful-nor-pleasant feeling, one does not know as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling. Thus, the underlying tendency to ignorance lies within.

Disciples, it is impossible for one who has not abandoned the underlying tendency to greed for pleasant feeling, who has not removed the underlying tendency to aversion for painful feeling, who has not eradicated the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, who has not abandoned ignorance and aroused true knowing, to make an end of suffering in this very life.

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

Disciples, dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact.

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

With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant.

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

When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it.

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

For him, the underlying tendency to greed does not lie latent.

manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused. For him, the underlying tendency to aversion does not lie latent.

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling. For him, the underlying tendency to ignorance does not lie latent.

Indeed having abandoned the underlying tendency to greed for pleasant feeling, having removed the underlying tendency to aversion for painful feeling, having eradicated the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, having abandoned ignorance and aroused true knowing, he will make an end of suffering in this very life: this is possible.

Tassa rāgānusayo anuseti.

Dependent on the ear and sounds, ear-consciousness arises.

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

The meeting of the three is contact. With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant.

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

When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it. For him, the underlying tendency to greed does not lie latent. When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused.

Tassa avijjānusayo anuseti.

For him, the underlying tendency to aversion does not lie latent.

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.

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling. For him, the underlying tendency to ignorance does not lie latent.

Dependent on the nose and odors, nose-consciousness arises. The meeting of the three is contact.

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

With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it. For him, the underlying tendency to greed does not lie latent.

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused.

Tassa rāgānusayo nānuseti.

For him, the underlying tendency to aversion does not lie latent.

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

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling.

Tassa paṭighānusayo nānuseti.

For him, the underlying tendency to ignorance does not lie latent.

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

Dependent on the tongue and tastes, tongue-consciousness arises. The meeting of the three is contact. With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it.

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.

For him, the underlying tendency to greed does not lie latent. When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused. For him, the underlying tendency to aversion does not lie latent.

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling.

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

For him, the underlying tendency to ignorance does not lie latent.

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

Dependent on the body and tactile objects, body-consciousness arises. The meeting of the three is contact.

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

With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant.

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

When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it.

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

For him, the underlying tendency to greed does not lie latent. When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused. For him, the underlying tendency to aversion does not lie latent.

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti.

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling.

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

For him, the underlying tendency to ignorance does not lie latent.

Dependent on the mind and mental objects, mind-consciousness arises.

Tassa paṭighānusayo nānuseti.

The meeting of the three is contact.

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

With contact as a condition, feeling arises: whether pleasant, painful, or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, one does not delight in it, welcome it, or remain holding to it.

Tassa avijjānusayo nānuseti.

For him, the underlying tendency to greed does not lie latent.

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.

When one is touched by a painful feeling, one does not sorrow, grieve, lament, beat one's breast, or become confused. For him, the underlying tendency to aversion does not lie latent.

When one is touched by a neither-painful-nor-pleasant feeling, one knows as it actually is the arising, passing away, gratification, danger, and escape regarding that feeling. For him, the underlying tendency to ignorance does not lie latent.

Indeed having abandoned the underlying tendency to greed for pleasant feeling, having removed the underlying tendency to aversion for painful feeling, having eradicated the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, having abandoned ignorance and aroused true knowing, he will make an end of suffering in this very life: this is possible.

Indeed having abandoned the underlying tendency to greed for pleasant feeling, having removed the underlying tendency to aversion for painful feeling, having eradicated the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, having abandoned ignorance and aroused true knowing, he will make an end of suffering in this very life: this is possible.

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

Seeing thus a learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with feeling, disenchanted with craving. Becoming disenchanted with the eye, he becomes disenchanted with forms...

Sotasmiṁ nibbindati, saddesu nibbindati …pe…

Becoming disenchanted with the ear, he becomes disenchanted with sounds...

ghānasmiṁ nibbindati, gandhesu nibbindati …

Becoming disenchanted with the nose, he becomes disenchanted with smells...

jivhāya nibbindati, rasesu nibbindati …

Becoming disenchanted with the tongue, he becomes disenchanted with tastes...

kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …

Becoming disenchanted with the body, he becomes disenchanted with tactile sensations...

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

Becoming disenchanted with the mind, he becomes disenchanted with mental phenomena, with mind-consciousness, with mental contact, with feeling, with craving.

Being disenchanted, he becomes dispassionate.

Nibbindaṁ virajjati, virāgā vimuccati.

Through dispassion, he is liberated.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When liberated, there is the knowing: It is liberated.

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

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Idamavoca bhagavā.

The Blessed One said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Pleased, those disciples delighted in the Blessed One's words.

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

And while this explanation was being given, the minds of sixty disciples were liberated from the taints without grasping.

Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

The Discourse on the Sixfold Base is finished.