Chachakkasutta

Majjhima Nikāya 148

Six By Six · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

'feeling‘Vedanā is self'attā’ti whoyo would sayvadeyya thattaṁ notna is tenableupapajjati.
of feelingVedanāya arising toouppādopi vanishing toovayopi is evidentpaññāyati.
for whomYassa indeedkho butpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, 'self‘attā myme arisesuppajjati andca passes awayveti and'cā’ti thus for himiccassa it comes to thisevamāgataṁ it becomeshoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
'feeling‘vedanā is self'attā’ti whoyo would sayvadeyya.
soIti mindmano not selfanattā, ideasdhammā not selfanattā, mind·consciousnessmanoviññāṇaṁ not selfanattā, mind·contactmanosamphasso not selfanattā, feelingvedanā not selfanattā.
'craving‘Taṇhā is self'attā’ti whoyo would sayvadeyya thattaṁ notna is tenableupapajjati.
of cravingTaṇhāya arising toouppādopi vanishing toovayopi is evidentpaññāyati.
for whomYassa indeedkho butpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, 'self‘attā myme arisesuppajjati andca passes awayveti and'cā’ti thus for himiccassa it comes to thisevamāgataṁ it becomeshoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
'craving‘taṇhā is self'attā’ti whoyo would sayvadeyya.
soIti mindmano not selfanattā, ideasdhammā not selfanattā, mind·consciousnessmanoviññāṇaṁ not selfanattā, mind·contactmanosamphasso not selfanattā, feelingvedanā not selfanattā, cravingtaṇhā not selfanattā.

‘feeling is self’ … ‘craving is self,’ that is not tenable. The arising and vanishing of craving is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that craving is self. So the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self.

thisAyaṁ indeedkho nowpana, mendicantsbhikkhave, leading to the origin of substantial realitysakkāyasamudayagāminī practicepaṭipadā—
the eyecakkhuṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti you regardsamanupassati;

Now, mendicants, this is the practice that leads to the origin of substantial reality. You regard the eye like this: ‘This is mine, I am this, this is my self.’

You regard sights … eye consciousness … eye contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’ You regard the ear … nose … tongue … body …

mindmanaṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati, ideasdhamme this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati, mind·consciousnessmanoviññāṇaṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati, mind·contactmanosamphassaṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati, feelingvedanaṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati, cravingtaṇhaṁ this‘etaṁ minemama, I am thisesohamasmi, thiseso myme selfattā’ti regardssamanupassati.

mind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’

thisAyaṁ indeedkho butpana, monksbhikkhave, substantial reality·cessation·leadingsakkāyanirodhagāminī practicepaṭipadā—
the eyecakkhuṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna mine·thismeso self·quotation markerattā’ti regardssamanupassati.

But this is the practice that leads to the cessation of substantial reality. You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’

You regard sights … eye consciousness … eye contact … feeling … craving like this: ‘This is not mine, I am not this, this is not my self.’ You regard the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’ You regard ideas … mind consciousness …

mind·contactManosamphassaṁ not·this‘netaṁ minemama, not·I·amnesohamasmi, notna my·thismeso self·quotation markerattā’ti one sees properlysamanupassati.
feelingVedanaṁ not·this‘netaṁ minemama, not·I·amnesohamasmi, notna my·thismeso self·quotation markerattā’ti one sees properlysamanupassati.
cravingTaṇhaṁ not·this‘netaṁ minemama, not·I·amnesohamasmi, notna my·thismeso self·quotation markerattā’ti one sees properlysamanupassati.

mind contact … feeling … craving like this: ‘This is not mine, I am not this, this is not my self.’

and eyeCakkhuñca, monksbhikkhave, dependent onpaṭicca sightsrūpe andca arisesuppajjati eye consciousnesscakkhuviññāṇaṁ, of the threetiṇṇaṁ meetingsaṅgati contactphasso, contact·conditionphassapaccayā arisesuppajjati what is feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā not·painful·not·pleasantadukkhamasukhaṁ orvā.
heSo pleasantsukhāya feelingvedanāya touchedphuṭṭho beingsamāno towards·rejoiceabhinandati towards·speakabhivadati clingingajjhosāya keeps standingtiṭṭhati.
of himTassa greed·underlying tendencyrāgānusayo underliesanuseti.
painfulDukkhāya feelingvedanāya touchedphuṭṭho beingsamāno sorrowssocati lamentskilamati around·wailparidevati beating the breasturattāḷiṁ weepskandati together·delusionsammohaṁ falls intoāpajjati.
of himTassa aversion·underlying tendencypaṭighānusayo underliesanuseti.
not·painful·pleasantAdukkhamasukhāya feelingvedanāya touchedphuṭṭho beingsamāno of thattassā feelingvedanāya originsamudayañca disappearanceatthaṅgamañca gratificationassādañca drawbackādīnavañca escapenissaraṇañca as·becomeyathābhūtaṁ does not understandnappajānāti.
of himTassa ignorance·underlying tendencyavijjānusayo underliesanuseti.
heSo indeedvata, monksbhikkhave, pleasantsukhāya feelingvedanāya greed·underlying tendencyrāgānusayaṁ not·forward·give upappahāya painfuldukkhāya feelingvedanāya aversion·underlying tendencypaṭighānusayaṁ not·against·dispelappaṭivinodetvā not·painful·pleasantadukkhamasukhāya feelingvedanāya ignorance·underlying tendencyavijjānusayaṁ not·eradicateasamūhanitvā ignoranceavijjaṁ not·forward·give upappahāya knowledgevijjaṁ not·give riseanuppādetvā in this verydiṭṭheva lifedhamme suffering·of·end·makedukkhassantakaro will be — this is notbhavissatīti—netaṁ possibleṭhānaṁ is foundvijjati.

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. When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it, the underlying tendency to greed underlies that. When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion, the underlying tendency to aversion underlies that. When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape, the underlying tendency to ignorance underlies that. Mendicants, 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.

Lite mode — plain HTML for e-readers and old browsers. Full version