mn148 — Chachakkasutta

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

at one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.

Tatra kho bhagavā bhikkhū āmantesi:

There the Bhagavā addressed the bhikkhus:

“bhikkhavo”ti.

“Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

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

“Bhikkhus, I will teach you a dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I will reveal the holy life that is entirely complete and pure, that is:

cha chakkāni.

the six sixes.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to that, attend carefully, and I will speak.”

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

“Yes, bhante,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

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

“The six internal dimensions [āyatanāni] should be known, the six external dimensions [āyatanāni] should be known, the six classes of viññāṇa should be known, the six classes of contact should be known, the six classes of vedanā should be known, and the six classes of taṇhā should be known.

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six internal dimensions [āyatanāni] should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

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

The eye dimension [cakkhāyatanaṁ], the ear dimension [sotāyatanaṁ], the nose dimension [ghānāyatanaṁ], the tongue dimension [jivhāyatanaṁ], the body dimension [kāyāyatanaṁ], and the mind dimension [manāyatanaṁ].

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six internal dimensions [āyatanāni] should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ paṭhamaṁ chakkaṁ.

This is the first six.

‘Cha bāhirāni āyatanāni veditabbānī’ti—

‘The six external dimensions [āyatanāni] should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

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

The dimension of forms [rūpāyatanaṁ], the dimension of sounds [saddāyatanaṁ], the dimension of smells [gandhāyatanaṁ], the dimension of tastes [rasāyatanaṁ], the dimension of tangibles [phoṭṭhabbāyatanaṁ], and the dimension of dhammas [dhammāyatanaṁ].

‘Cha bāhirāni āyatanāni veditabbānī’ti—

‘The six external dimensions [āyatanāni] should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ dutiyaṁ chakkaṁ.

This is the second six.

‘Cha viññāṇakāyā veditabbā’ti—

‘The six classes of viññāṇa should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,

Depending on the eye and forms [rūpe], eye-viññāṇa arises;

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,

depending on the ear and sounds, ear-viññāṇa arises;

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,

depending on the nose and smells, nose-viññāṇa arises;

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,

depending on the tongue and tastes, tongue-viññāṇa arises;

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,

depending on the body and tangibles, body-viññāṇa arises;

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.

depending on the mind and dhammas, mind-viññāṇa arises.

‘Cha viññāṇakāyā veditabbā’ti—

‘The six classes of viññāṇa should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ tatiyaṁ chakkaṁ.

This is the third six.

‘Cha phassakāyā veditabbā’ti—

‘The six classes of contact should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Depending on the eye and forms [rūpe], eye-viññāṇa arises; the meeting of the three is contact.

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Depending on the ear and sounds, ear-viññāṇa arises; the meeting of the three is contact.

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Depending on the nose and smells, nose-viññāṇa arises; the meeting of the three is contact.

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Depending on the tongue and tastes, tongue-viññāṇa arises; the meeting of the three is contact.

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Depending on the body and tangibles, body-viññāṇa arises; the meeting of the three is contact.

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.

Depending on the mind and dhammas, mind-viññāṇa arises; the meeting of the three is contact.

‘Cha phassakāyā veditabbā’ti—

‘The six classes of contact should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ catutthaṁ chakkaṁ.

This is the fourth six.

‘Cha vedanākāyā veditabbā’ti—

‘The six classes of vedanā should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

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

Depending on the eye and forms [rūpe], eye-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises.

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

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

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

Depending on the nose and smells, nose-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises.

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

Depending on the tongue and tastes, tongue-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises.

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

Depending on the body and tangibles, body-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises.

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

Depending on the mind and dhammas, mind-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises.

‘Cha vedanākāyā veditabbā’ti—

‘The six classes of vedanā should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ pañcamaṁ chakkaṁ.

This is the fifth six.

‘Cha taṇhākāyā veditabbā’ti—

‘The six classes of taṇhā should be known’—

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. In dependence on what was this said?

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

Depending on the eye and forms [rūpe], eye-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises; with vedanā as condition, taṇhā arises.

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

Depending on the ear and sounds, ear-viññāṇa arises …

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …

depending on the nose and smells, nose-viññāṇa arises …

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …

depending on the tongue and tastes, tongue-viññāṇa arises …

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …

depending on the body and tangibles, body-viññāṇa arises …

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

depending on the mind and dhammas, mind-viññāṇa arises; the meeting of the three is contact; with contact as condition, vedanā arises; with vedanā as condition, taṇhā arises.

‘Cha taṇhākāyā veditabbā’ti—

‘The six classes of taṇhā should be known’—

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

what was said thus was said in dependence on this.

Idaṁ chaṭṭhaṁ chakkaṁ.

This is the sixth six.

‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘The eye is self,’ that is not tenable.

Cakkhussa uppādopi vayopi paññāyati.

The arising and passing away of the eye are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘cakkhu attā’ti yo vadeyya.

if someone were to say, ‘The eye is self.’

Iti cakkhu anattā.

Thus the eye is not-self [anattā].

‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Forms [rūpā] are self,’ that is not tenable.

Rūpānaṁ uppādopi vayopi paññāyati.

The arising and passing away of forms [rūpānaṁ] are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘rūpā attā’ti yo vadeyya.

if someone were to say, ‘Forms [rūpā] are self.’

Iti cakkhu anattā, rūpā anattā.

Thus the eye is not-self [anattā], forms [rūpā] are not-self.

‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Eye-viññāṇa is self,’ that is not tenable.

Cakkhuviññāṇassa uppādopi vayopi paññāyati.

The arising and passing away of eye-viññāṇa are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘cakkhuviññāṇaṁ attā’ti yo vadeyya.

if someone were to say, ‘Eye-viññāṇa is self.’

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.

Thus the eye is not-self [anattā], forms [rūpā] are not-self, eye-viññāṇa is not-self.

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Eye-contact is self,’ that is not tenable.

Cakkhusamphassassa uppādopi vayopi paññāyati.

The arising and passing away of eye-contact are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘cakkhusamphasso attā’ti yo vadeyya.

if someone were to say, ‘Eye-contact is self.’

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

Thus the eye is not-self [anattā], forms [rūpā] are not-self, eye-viññāṇa is not-self, eye-contact is not-self.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Vedanā is self,’ that is not tenable.

Vedanāya uppādopi vayopi paññāyati.

The arising and passing away of vedanā are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘vedanā attā’ti yo vadeyya.

if someone were to say, ‘vedanā is self.’

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

Thus the eye is not-self [anattā], forms [rūpā] are not-self, eye-viññāṇa is not-self, eye-contact is not-self, vedanā is not-self.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Taṇhā is self,’ that is not tenable.

Taṇhāya uppādopi vayopi paññāyati.

The arising and passing away of taṇhā are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘taṇhā attā’ti yo vadeyya.

if someone were to say, ‘taṇhā is self.’

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

Thus the eye is not-self [anattā], forms [rūpā] are not-self, eye-viññāṇa is not-self, eye-contact is not-self, vedanā is not-self, taṇhā is not-self.

‘Sotaṁ attā’ti yo vadeyya …pe…

If someone were to say, ‘The ear is self’ …

‘ghānaṁ attā’ti yo vadeyya …pe…

If someone were to say, ‘The nose is self’ …

‘jivhā attā’ti yo vadeyya …pe…

If someone were to say, ‘The tongue is self’ …

‘kāyo attā’ti yo vadeyya …pe…

If someone were to say, ‘The body is self’ …

‘mano attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘The mind is self,’ that is not tenable.

Manassa uppādopi vayopi paññāyati.

The arising and passing away of the mind are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘mano attā’ti yo vadeyya.

if someone were to say, ‘The mind is self.’

Iti mano anattā.

Thus the mind is not-self [anattā].

‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Dhammas are self,’ that is not tenable.

Dhammānaṁ uppādopi vayopi paññāyati.

The arising and passing away of dhammas are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘dhammā attā’ti yo vadeyya.

if someone were to say, ‘dhammas are self.’

Iti mano anattā, dhammā anattā.

Thus the mind is not-self [anattā], dhammas are not-self.

‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Mind-viññāṇa is self,’ that is not tenable.

Manoviññāṇassa uppādopi vayopi paññāyati.

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

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘manoviññāṇaṁ attā’ti yo vadeyya.

if someone were to say, ‘Mind-viññāṇa is self.’

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.

Thus the mind is not-self [anattā], dhammas are not-self, mind-viññāṇa is not-self.

‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Mind-contact is self,’ that is not tenable.

Manosamphassassa uppādopi vayopi paññāyati.

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

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘manosamphasso attā’ti yo vadeyya.

if someone were to say, ‘Mind-contact is self.’

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

Thus the mind is not-self [anattā], dhammas are not-self, mind-viññāṇa is not-self, mind-contact is not-self.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Vedanā is self,’ that is not tenable.

Vedanāya uppādopi vayopi paññāyati.

The arising and passing away of vedanā are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘vedanā attā’ti yo vadeyya.

if someone were to say, ‘vedanā is self.’

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

Thus the mind is not-self [anattā], dhammas are not-self, mind-viññāṇa is not-self, mind-contact is not-self, vedanā is not-self.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

If someone were to say, ‘Taṇhā is self,’ that is not tenable.

Taṇhāya uppādopi vayopi paññāyati.

The arising and passing away of taṇhā are discerned.

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

But of that whose arising and passing away are discerned, it would follow for him: ‘My self arises and passes away.’

Tasmā taṁ na upapajjati:

Therefore that is not tenable:

‘taṇhā attā’ti yo vadeyya.

if someone were to say, ‘taṇhā is self.’

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

Thus the mind is not-self [anattā], dhammas are not-self, mind-viññāṇa is not-self, mind-contact is not-self, vedanā is not-self, taṇhā is not-self.

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—

And this, bhikkhus, is the practice leading to the arising of identity—

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

one regards the eye thus: ‘This is mine, I am this, this is my self.’

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

One regards forms [rūpe] thus: ‘This is mine, I am this, this is my self.’

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

One regards eye-viññāṇa thus: ‘This is mine, I am this, this is my self.’

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

One regards eye-contact thus: ‘This is mine, I am this, this is my self.’

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

One regards vedanā thus: ‘This is mine, I am this, this is my self.’

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

One regards taṇhā thus: ‘This is mine, I am this, this is my self.’

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

One regards the ear thus: ‘This is mine, I am this, this is my self’ …

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

one regards the nose thus: ‘This is mine, I am this, this is my self’ …

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

one regards the tongue thus: ‘This is mine, I am this, this is my self’ …

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

one regards the body thus: ‘This is mine, I am this, this is my self’ …

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.

one regards the mind thus: ‘This is mine, I am this, this is my self’; one regards dhammas thus: ‘This is mine, I am this, this is my self’; one regards mind-viññāṇa thus: ‘This is mine, I am this, this is my self’; one regards mind-contact thus: ‘This is mine, I am this, this is my self’; one regards vedanā thus: ‘This is mine, I am this, this is my self’; one regards taṇhā thus: ‘This is mine, I am this, this is my self.’

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—

And this, bhikkhus, is the practice leading to the cessation of identity—

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

one regards the eye thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards forms [rūpe] thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards eye-viññāṇa thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards eye-contact thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards vedanā thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards taṇhā thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards the ear thus: ‘This is not mine, I am not this, this is not my self’ …

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

one regards the nose thus: ‘This is not mine, I am not this, this is not my self’ …

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

one regards the tongue thus: ‘This is not mine, I am not this, this is not my self’ …

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

one regards the body thus: ‘This is not mine, I am not this, this is not my self’ …

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

one regards the mind thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards dhammas thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards mind-viññāṇa thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards mind-contact thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards vedanā thus: ‘This is not mine, I am not this, this is not my self.’

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

One regards taṇhā thus: ‘This is not mine, I am not this, this is not my self.’

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

Depending on the eye and forms [rūpe], bhikkhus, eye-viññāṇa arises; the meeting of the three is contact; with contact as condition, there arises what is felt as sukha, or dukkha, or neither-dukkha-nor-sukha.

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

When touched by a pleasant vedanā, he delights in it, welcomes it, and remains holding to it.

Tassa rāgānusayo anuseti.

His underlying tendency to lust lies within him.

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

When touched by a painful vedanā, he sorrows, grieves, laments, beats his breast, weeps, and falls into confusion.

Tassa paṭighānusayo anuseti.

His underlying tendency to aversion lies within him.

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

When touched by a neither-painful-nor-pleasant vedanā, he does not understand, as it truly is, the arising, passing away, gratification, danger, and escape regarding that vedanā.

Tassa avijjānusayo anuseti.

His underlying tendency to ignorance lies within him.

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.

That he, bhikkhus, without abandoning the underlying tendency to lust for pleasant vedanā, without dispelling the underlying tendency to aversion toward painful vedanā, without uprooting the underlying tendency to ignorance regarding neither-painful-nor-pleasant vedanā, without abandoning ignorance and giving rise to knowledge, will make an end of dukkha in this very life—this possibility does not exist.

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

Depending on the ear and sounds, bhikkhus, ear-viññāṇa arises …

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

depending on the nose and smells, bhikkhus, nose-viññāṇa arises …

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

depending on the tongue and tastes, bhikkhus, tongue-viññāṇa arises …

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

depending on the body and tangibles, bhikkhus, body-viññāṇa arises …

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

depending on the mind and dhammas, bhikkhus, mind-viññāṇa arises; the meeting of the three is contact; with contact as condition, there arises what is felt as sukha, or dukkha, or neither-dukkha-nor-sukha.

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

When touched by a pleasant vedanā, he delights in it, welcomes it, and remains holding to it.

Tassa rāgānusayo anuseti.

His underlying tendency to lust lies within him.

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

When touched by a painful vedanā, he sorrows, grieves, laments, beats his breast, weeps, and falls into confusion.

Tassa paṭighānusayo anuseti.

His underlying tendency to aversion lies within him.

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

When touched by a neither-painful-nor-pleasant vedanā, he does not understand, as it truly is, the arising, passing away, gratification, danger, and escape regarding that vedanā.

Tassa avijjānusayo anuseti.

His underlying tendency to ignorance lies within him.

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

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

When touched by a pleasant vedanā, he does not delight in it, does not welcome it, and does not remain holding to it.

Tassa rāgānusayo nānuseti.

His underlying tendency to lust does not lie within him.

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

When touched by a painful vedanā, he does not sorrow, does not grieve, does not lament, does not beat his breast and weep, and does not fall into confusion.

Tassa paṭighānusayo nānuseti.

His underlying tendency to aversion does not lie within him.

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

When touched by a neither-painful-nor-pleasant vedanā, he understands, as it truly is, the arising, passing away, gratification, danger, and escape regarding that vedanā.

Tassa avijjānusayo nānuseti.

His underlying tendency to ignorance does not lie within him.

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.

That he, bhikkhus, having abandoned the underlying tendency to lust for pleasant vedanā, having dispelled the underlying tendency to aversion toward painful vedanā, having uprooted the underlying tendency to ignorance regarding neither-painful-nor-pleasant vedanā, having abandoned ignorance and given rise to knowledge, will make an end of dukkha in this very life—this possibility exists.

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

Depending on the ear and sounds, bhikkhus, ear-viññāṇa arises …

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

Depending on the nose and smells, bhikkhus, nose-viññāṇa arises …

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

Depending on the tongue and tastes, bhikkhus, tongue-viññāṇa arises …

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

Depending on the body and tangibles, bhikkhus, body-viññāṇa arises …

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

“Depending on the mind and dhammas, bhikkhus, mind-viññāṇa arises; the meeting of the three is contact; with contact as condition, there arises what is felt as sukha, or dukkha, or neither-dukkha-nor-sukha.

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

When touched by a pleasant vedanā, he does not delight in it, does not welcome it, and does not remain holding to it.

Tassa rāgānusayo nānuseti.

His underlying tendency to lust does not lie within him.

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

When touched by a painful vedanā, he does not sorrow, does not grieve, does not lament, does not beat his breast and weep, and does not fall into confusion.

Tassa paṭighānusayo nānuseti.

His underlying tendency to aversion does not lie within him.

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

When touched by a neither-painful-nor-pleasant vedanā, he understands, as it truly is, the arising, passing away, gratification, danger, and escape regarding that vedanā.

Tassa avijjānusayo nānuseti.

His underlying tendency to ignorance does not lie within him.

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

Seeing thus, bhikkhus, the learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms [rūpesu], becomes disenchanted with eye-viññāṇa, becomes disenchanted with eye-contact, becomes disenchanted with vedanā, becomes disenchanted with taṇhā.

Sotasmiṁ nibbindati, saddesu nibbindati …pe…

He becomes disenchanted with the ear, becomes disenchanted with sounds …

ghānasmiṁ nibbindati, gandhesu nibbindati …

he becomes disenchanted with the nose, becomes disenchanted with smells …

jivhāya nibbindati, rasesu nibbindati …

he becomes disenchanted with the tongue, becomes disenchanted with tastes …

kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …

he becomes disenchanted with the body, becomes disenchanted with tangibles …

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

he becomes disenchanted with the mind, becomes disenchanted with dhammas, becomes disenchanted with mind-viññāṇa, becomes disenchanted with mind-contact, becomes disenchanted with vedanā, becomes disenchanted with taṇhā.

Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is the knowledge: ‘Liberated.’

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

He understands: ‘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 Bhagavā said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, those bhikkhus delighted in the Bhagavā’s words.

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

And while this exposition was being spoken, the cittas of about sixty bhikkhus were liberated from the āsavas without upādāna.

mn148 · Chachakkasutta