{"id":"mn148","title":"Six By Six","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn148","title":"Six By Six","units":[{"id":"mn148:0","sourceIds":["mn148:0.1","mn148:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 148\nChachakkasutta","en":"Middle Discourses 148\nSix By Six"}},{"id":"mn148:1","sourceIds":["mn148:1.1","mn148:1.2","mn148:1.3","mn148:1.4","mn148:1.5","mn148:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:"}},{"id":"mn148:2","sourceIds":["mn148:2.1","mn148:2.2","mn148:2.3","mn148:2.4","mn148:2.5"],"kind":"text","text":{"pi":"“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—\ncha chakkāni.\nTaṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.\n“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"“Mendicants, 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,\nthe six sets of six.\nListen and apply your mind well, I will speak.”\n“Yes, sir,” they replied.\nThe Buddha said this:"}},{"id":"mn148:3","sourceIds":["mn148:3.1"],"kind":"text","text":{"pi":"“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.","en":"“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."}},{"id":"mn148:4","sourceIds":["mn148:4.1","mn148:4.2","mn148:4.3","mn148:4.4","mn148:4.5","mn148:4.6"],"kind":"text","text":{"pi":"‘Cha ajjhattikāni āyatanāni veditabbānī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.\n‘Cha ajjhattikāni āyatanāni veditabbānī’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ paṭhamaṁ chakkaṁ.","en":"‘The six interior sense fields should be understood.’\nThat’s what I said, but why did I say it?\nThere are the sense fields of the eye, ear, nose, tongue, body, and mind.\n‘The six interior sense fields should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the first set of six."}},{"id":"mn148:5","sourceIds":["mn148:5.1","mn148:5.2","mn148:5.3","mn148:5.4","mn148:5.5","mn148:5.6"],"kind":"text","text":{"pi":"‘Cha bāhirāni āyatanāni veditabbānī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nRūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.\n‘Cha bāhirāni āyatanāni veditabbānī’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ dutiyaṁ chakkaṁ.","en":"‘The six exterior sense fields should be understood.’\nThat’s what I said, but why did I say it?\nThere are the sense fields of sights, sounds, smells, tastes, touches, and ideas.\n‘The six exterior sense fields should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the second set of six."}},{"id":"mn148:6","sourceIds":["mn148:6.1","mn148:6.2","mn148:6.3","mn148:6.4","mn148:6.5","mn148:6.6","mn148:6.7","mn148:6.8","mn148:6.9","mn148:6.10","mn148:6.11"],"kind":"text","text":{"pi":"‘Cha viññāṇakāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,\nsotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,\nghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,\njivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,\nkāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,\nmanañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.\n‘Cha viññāṇakāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ tatiyaṁ chakkaṁ.","en":"‘The six classes of consciousness should be understood.’\nThat’s what I said, but why did I say it?\nEye consciousness arises dependent on the eye and sights.\nEar consciousness arises dependent on the ear and sounds.\nNose consciousness arises dependent on the nose and smells.\nTongue consciousness arises dependent on the tongue and tastes.\nBody consciousness arises dependent on the body and touches.\nMind consciousness arises dependent on the mind and ideas.\n‘The six classes of consciousness should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the third set of six."}},{"id":"mn148:7","sourceIds":["mn148:7.1","mn148:7.2","mn148:7.3","mn148:7.4","mn148:7.5","mn148:7.6","mn148:7.7","mn148:7.8","mn148:7.9","mn148:7.10","mn148:7.11"],"kind":"text","text":{"pi":"‘Cha phassakāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;\nsotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;\nghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;\njivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;\nkāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;\nmanañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.\n‘Cha phassakāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ catutthaṁ chakkaṁ.","en":"‘The six classes of contact should be understood.’\nThat’s what I said, but why did I say it?\nEye consciousness arises dependent on the eye and sights. The meeting of the three is contact.\nEar consciousness arises dependent on the ear and sounds. The meeting of the three is contact.\nNose consciousness arises dependent on the nose and smells. The meeting of the three is contact.\nTongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.\nBody consciousness arises dependent on the body and touches. The meeting of the three is contact.\nMind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.\n‘The six classes of contact should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the fourth set of six."}},{"id":"mn148:8","sourceIds":["mn148:8.1","mn148:8.2","mn148:8.3","mn148:8.4","mn148:8.5","mn148:8.6","mn148:8.7","mn148:8.8","mn148:8.9","mn148:8.10","mn148:8.11"],"kind":"text","text":{"pi":"‘Cha vedanākāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;\nsotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;\nghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;\njivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;\nkāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;\nmanañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.\n‘Cha vedanākāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ pañcamaṁ chakkaṁ.","en":"‘The six classes of feeling should be understood.’\nThat’s what I said, but why did I say it?\nEye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling.\nEar consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a requirement for feeling.\nNose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a requirement for feeling.\nTongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a requirement for feeling.\nBody consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a requirement for feeling.\nMind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling.\n‘The six classes of feeling should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the fifth set of six."}},{"id":"mn148:9","sourceIds":["mn148:9.1","mn148:9.2","mn148:9.3","mn148:9.4","mn148:9.5","mn148:9.6","mn148:9.7","mn148:9.8","mn148:9.9","mn148:9.10","mn148:9.11"],"kind":"text","text":{"pi":"‘Cha taṇhākāyā veditabbā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nCakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;\nsotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…\nghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …\njivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …\nkāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …\nmanañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.\n‘Cha taṇhākāyā veditabbā’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.\nIdaṁ chaṭṭhaṁ chakkaṁ.","en":"‘The six classes of craving should be understood.’\nThat’s what I said, but why did I say it?\nEye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.\nEar consciousness …\nNose consciousness …\nTongue consciousness …\nBody consciousness …\nMind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.\n‘The six classes of craving should be understood.’\nThat’s what I said, and this is why I said it.\nThis is the sixth set of six."}},{"id":"mn148:10","sourceIds":["mn148:10.1","mn148:10.2","mn148:10.3","mn148:10.4","mn148:10.5","mn148:10.6","mn148:10.7","mn148:10.8","mn148:10.9","mn148:10.10","mn148:10.11","mn148:10.12","mn148:10.13","mn148:10.14","mn148:10.15","mn148:10.16","mn148:10.17","mn148:10.18","mn148:10.19","mn148:10.20","mn148:10.21","mn148:10.22","mn148:10.23","mn148:10.24","mn148:10.25","mn148:10.26","mn148:10.27","mn148:10.28","mn148:10.29","mn148:10.30","mn148:10.31","mn148:10.32","mn148:10.33","mn148:10.34","mn148:10.35","mn148:10.36"],"kind":"text","text":{"pi":"‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.\nCakkhussa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘cakkhu attā’ti yo vadeyya.\nIti cakkhu anattā.\n‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.\nRūpānaṁ uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘rūpā attā’ti yo vadeyya.\nIti cakkhu anattā, rūpā anattā.\n‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.\nCakkhuviññāṇassa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘cakkhuviññāṇaṁ attā’ti yo vadeyya.\nIti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.\n‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.\nCakkhusamphassassa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘cakkhusamphasso attā’ti yo vadeyya.\nIti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.\n‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.\nVedanāya uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘vedanā attā’ti yo vadeyya.\nIti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.\n‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.\nTaṇhāya uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘taṇhā attā’ti yo vadeyya.\nIti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.","en":"If anyone says, ‘the eye is self,’ that is not tenable.\nThe arising and vanishing of the eye is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\nthe eye is self.\nSo the eye is not self.\nIf anyone says, ‘sights are self,’ that is not tenable.\nThe arising and vanishing of sights is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\nsights are self.\nSo the eye is not self and sights are not self.\nIf anyone says, ‘eye consciousness is self,’ that is not tenable.\nThe arising and vanishing of eye consciousness is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\neye consciousness is self.\nSo the eye, sights, and eye consciousness are not self.\nIf anyone says, ‘eye contact is self,’ that is not tenable.\nThe arising and vanishing of eye contact is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\neye contact is self.\nSo the eye, sights, eye consciousness, and eye contact are not self.\nIf anyone says, ‘feeling is self,’ that is not tenable.\nThe arising and vanishing of feeling is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\nfeeling is self.\nSo the eye, sights, eye consciousness, eye contact, and feeling are not self.\nIf anyone says, ‘craving is self,’ that is not tenable.\nThe arising and vanishing of craving is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\ncraving is self.\nSo the eye, sights, eye consciousness, eye contact, feeling, and craving are not self."}},{"id":"mn148:11","sourceIds":["mn148:11.1","mn148:11.2","mn148:11.3","mn148:11.4","mn148:11.5","mn148:11.6","mn148:11.7","mn148:11.8","mn148:11.9","mn148:11.10"],"kind":"text","text":{"pi":"‘Sotaṁ attā’ti yo vadeyya …pe…\n‘ghānaṁ attā’ti yo vadeyya …pe…\n‘jivhā attā’ti yo vadeyya …pe…\n‘kāyo attā’ti yo vadeyya …pe…\n‘mano attā’ti yo vadeyya taṁ na upapajjati.\nManassa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘mano attā’ti yo vadeyya.\nIti mano anattā.","en":"If anyone says, ‘the ear is self’ …\n‘the nose is self’ …\n‘the tongue is self’ …\n‘the body is self’ …\n‘the mind is self,’ that is not tenable.\nThe arising and vanishing of the mind is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\nthe mind is self.\nSo the mind is not self."}},{"id":"mn148:12","sourceIds":["mn148:12.1","mn148:12.2","mn148:12.3","mn148:12.4","mn148:12.5","mn148:12.6"],"kind":"text","text":{"pi":"‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.\nDhammānaṁ uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘dhammā attā’ti yo vadeyya.\nIti mano anattā, dhammā anattā.","en":"If anyone says, ‘ideas are self’ …"}},{"id":"mn148:13","sourceIds":["mn148:13.1","mn148:13.2","mn148:13.3","mn148:13.4","mn148:13.5","mn148:13.6"],"kind":"text","text":{"pi":"‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.\nManoviññāṇassa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘manoviññāṇaṁ attā’ti yo vadeyya.\nIti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.","en":"‘mind consciousness is self’ …"}},{"id":"mn148:14","sourceIds":["mn148:14.1","mn148:14.2","mn148:14.3","mn148:14.4","mn148:14.5","mn148:14.6"],"kind":"text","text":{"pi":"‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.\nManosamphassassa uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘manosamphasso attā’ti yo vadeyya.\nIti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.","en":"‘mind contact is self’ …"}},{"id":"mn148:15","sourceIds":["mn148:15.1","mn148:15.2","mn148:15.3","mn148:15.4","mn148:15.5","mn148:15.6","mn148:15.7","mn148:15.8","mn148:15.9","mn148:15.10","mn148:15.11","mn148:15.12"],"kind":"text","text":{"pi":"‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.\nVedanāya uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘vedanā attā’ti yo vadeyya.\nIti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.\n‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.\nTaṇhāya uppādopi vayopi paññāyati.\nYassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.\nTasmā taṁ na upapajjati:\n‘taṇhā attā’ti yo vadeyya.\nIti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.","en":"‘feeling is self’ …\n‘craving is self,’ that is not tenable.\nThe arising and vanishing of craving is evident,\nso it would follow that one’s self arises and vanishes.\nThat’s why it’s not tenable to claim that\ncraving is self.\nSo the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self."}},{"id":"mn148:16","sourceIds":["mn148:16.1","mn148:16.2"],"kind":"text","text":{"pi":"Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—\ncakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;","en":"Now, mendicants, this is the practice that leads to the origin of substantial reality.\nYou regard the eye like this: ‘This is mine, I am this, this is my self.’"}},{"id":"mn148:17-21","sourceIds":["mn148:17-21.1","mn148:17-21.2","mn148:17-21.3","mn148:17-21.4","mn148:17-21.5","mn148:17-21.6","mn148:17-21.7","mn148:17-21.8","mn148:17-21.9","mn148:17-21.10"],"kind":"text","text":{"pi":"rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;\ncakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;\ncakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;\nvedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;\ntaṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;\nsotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…\nghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…\njivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…\nkāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…\nmanaṁ ‘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.","en":"You regard sights …\neye consciousness …\neye contact …\nfeeling …\ncraving like this: ‘This is mine, I am this, this is my self.’\nYou regard the ear …\nnose …\ntongue …\nbody …\nmind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’"}},{"id":"mn148:22","sourceIds":["mn148:22.1","mn148:22.2"],"kind":"text","text":{"pi":"Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—\ncakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.","en":"But this is the practice that leads to the cessation of substantial reality.\nYou regard the eye like this: ‘This is not mine, I am not this, this is not my self.’"}},{"id":"mn148:23-27","sourceIds":["mn148:23-27.1","mn148:23-27.2","mn148:23-27.3","mn148:23-27.4","mn148:23-27.5","mn148:23-27.6","mn148:23-27.7","mn148:23-27.8","mn148:23-27.9","mn148:23-27.10","mn148:23-27.11","mn148:23-27.12","mn148:23-27.13","mn148:23-27.14","mn148:23-27.15"],"kind":"text","text":{"pi":"Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nCakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nCakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nVedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nTaṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nSotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…\nghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…\njivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…\nkāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…\nmanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nDhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nManoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nManosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nVedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.\nTaṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.","en":"You regard sights …\neye consciousness …\neye contact …\nfeeling …\ncraving like this: ‘This is not mine, I am not this, this is not my self.’\nYou regard the ear …\nnose …\ntongue …\nbody …\nmind like this: ‘This is not mine, I am not this, this is not my self.’\nYou regard ideas …\nmind consciousness …\nmind contact …\nfeeling …\ncraving like this: ‘This is not mine, I am not this, this is not my self.’"}},{"id":"mn148:28","sourceIds":["mn148:28.1","mn148:28.2","mn148:28.3","mn148:28.4","mn148:28.5","mn148:28.6","mn148:28.7","mn148:28.8"],"kind":"text","text":{"pi":"Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.\nSo sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.\nTassa rāgānusayo anuseti.\nDukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.\nTassa paṭighānusayo anuseti.\nAdukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.\nTassa avijjānusayo anuseti.\nSo 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.","en":"Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.\nWhen you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,\nthe underlying tendency to greed underlies that.\nWhen you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,\nthe underlying tendency to aversion underlies that.\nWhen you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,\nthe underlying tendency to ignorance underlies that.\nMendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life."}},{"id":"mn148:29-33","sourceIds":["mn148:29-33.1","mn148:29-33.2","mn148:29-33.3","mn148:29-33.4","mn148:29-33.5","mn148:29-33.6","mn148:29-33.7","mn148:29-33.8","mn148:29-33.9","mn148:29-33.10","mn148:29-33.11","mn148:29-33.12"],"kind":"text","text":{"pi":"Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…\nghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…\njivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…\nkāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…\nmanañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.\nSo sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.\nTassa rāgānusayo anuseti.\nDukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.\nTassa paṭighānusayo anuseti.\nAdukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.\nTassa avijjānusayo anuseti.\nSo 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.","en":"Ear consciousness …\nNose consciousness …\nTongue consciousness …\nBody consciousness …\nMind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.\nWhen you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,\nthe underlying tendency to greed underlies that.\nWhen you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,\nthe underlying tendency to aversion underlies that.\nWhen you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,\nthe underlying tendency to ignorance underlies that.\nMendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life."}},{"id":"mn148:34","sourceIds":["mn148:34.1","mn148:34.2","mn148:34.3","mn148:34.4","mn148:34.5","mn148:34.6","mn148:34.7","mn148:34.8"],"kind":"text","text":{"pi":"Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.\nSo sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.\nTassa rāgānusayo nānuseti.\nDukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.\nTassa paṭighānusayo nānuseti.\nAdukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.\nTassa avijjānusayo nānuseti.\nSo vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.","en":"Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.\nWhen you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,\nthe underlying tendency to greed does not underlie that.\nWhen you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,\nthe underlying tendency to aversion does not underlie that.\nWhen you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,\nthe underlying tendency to ignorance does not underlie that.\nMendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life."}},{"id":"mn148:35","sourceIds":["mn148:35.1"],"kind":"text","text":{"pi":"Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe….","en":"Ear consciousness …"}},{"id":"mn148:36","sourceIds":["mn148:36.1"],"kind":"text","text":{"pi":"Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe….","en":"Nose consciousness …"}},{"id":"mn148:37","sourceIds":["mn148:37.1"],"kind":"text","text":{"pi":"Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe….","en":"Tongue consciousness …"}},{"id":"mn148:38","sourceIds":["mn148:38.1"],"kind":"text","text":{"pi":"Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe….","en":"Body consciousness …"}},{"id":"mn148:39","sourceIds":["mn148:39.1","mn148:39.2","mn148:39.3","mn148:39.4","mn148:39.5","mn148:39.6","mn148:39.7","mn148:39.8"],"kind":"text","text":{"pi":"“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.\nSo sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.\nTassa rāgānusayo nānuseti.\nDukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.\nTassa paṭighānusayo nānuseti.\nAdukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.\nTassa avijjānusayo nānuseti.\nSo vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.","en":"Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for what is felt as pleasant, painful, or neutral.\nWhen you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,\nthe underlying tendency to greed does not underlie that.\nWhen you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,\nthe underlying tendency to aversion does not underlie that.\nWhen you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,\nthe underlying tendency to ignorance does not underlie that.\nMendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life."}},{"id":"mn148:40","sourceIds":["mn148:40.1"],"kind":"text","text":{"pi":"Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.","en":"Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving."}},{"id":"mn148:41","sourceIds":["mn148:41.1","mn148:41.2","mn148:41.3","mn148:41.4","mn148:41.5","mn148:41.6","mn148:41.7","mn148:41.8","mn148:41.9","mn148:41.10","mn148:41.11"],"kind":"text","text":{"pi":"Sotasmiṁ nibbindati, saddesu nibbindati …pe…\nghānasmiṁ nibbindati, gandhesu nibbindati …\njivhāya nibbindati, rasesu nibbindati …\nkāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …\nmanasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.\nNibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nImasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.\nChachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.","en":"They grow disillusioned with the ear …\nnose …\ntongue …\nbody …\nmind, ideas, mind consciousness, mind contact, feeling, and craving.\nBeing disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed.\nThey 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.’”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said.\nAnd while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn148/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}