Chachakkasutta

Majjhima Nikāya 148

Six By Six · Translation: Bhikkhu Sujato, SuttaCentral

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‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.
Vedanāya uppādopi vayopi paññāyati.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
Tasmā taṁ na upapajjati:
‘vedanā attā’ti yo vadeyya.
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.
‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.
Taṇhāya uppādopi vayopi paññāyati.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.
Tasmā taṁ na upapajjati:
‘taṇhā attā’ti yo vadeyya.
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

‘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.

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—
cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

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 …

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.

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

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

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 …

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

mind contact … feeling … craving like this: ‘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.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa rāgānusayo anuseti.
Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
Tassa paṭighānusayo anuseti.
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
Tassa avijjānusayo anuseti.
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.

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.

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