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Majjhima Nikāya 148

Chachakkasutta

Six By Six · Translation: Bhikkhu Sujato, SuttaCentral

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'eye‘Cakkhu self' thusattā’ti whoeveryo would sayvadeyya thattaṁ notna is tenableupapajjati.
of the eyeCakkhussa arising toouppādopi vanishing toovayopi is evidentpaññāyati.
of whichYassa indeedkho thenpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, 'self‘attā myme arisesuppajjati andca vanishesveti and' thuscā’ti for him thusiccassa thus comeevamāgataṁ would behoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
'eye‘cakkhu self' thusattā’ti whoeveryo would sayvadeyya.
thusIti eyecakkhu not selfanattā.
'sights‘Rūpā self' thusattā’ti whoeveryo would sayvadeyya thattaṁ notna is tenableupapajjati.
of sightsRūpānaṁ arising toouppādopi vanishing toovayopi is evidentpaññāyati.
of whichYassa indeedkho thenpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, 'self‘attā myme arisesuppajjati andca vanishesveti and' thuscā’ti for him thusiccassa thus comeevamāgataṁ would behoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
'sights‘rūpā self' thusattā’ti whoeveryo would sayvadeyya.
thusIti eyecakkhu not selfanattā, sightsrūpā not selfanattā.
'eye consciousness‘Cakkhuviññāṇaṁ self' thusattā’ti whoeveryo would sayvadeyya thattaṁ notna is tenableupapajjati.
of eye consciousnessCakkhuviññāṇassa arising toouppādopi vanishing toovayopi is evidentpaññāyati.

If anyone says, ‘the eye is self,’ that is not tenable. The arising and vanishing of the eye is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that the eye is self. So the eye is not self. If anyone says, ‘sights are self,’ that is not tenable. The arising and vanishing of sights is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that sights are self. So the eye is not self and sights are not self. If anyone says, ‘eye consciousness is self,’ that is not tenable. The arising and vanishing of eye consciousness is evident,

of one in whomYassa indeedkho thenpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, self‘attā of meme arisesuppajjati andca vanishesveti andcā’ti of this oneiccassa it comes to be thusevamāgataṁ ishoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
eye consciousness‘cakkhuviññāṇaṁ selfattā’ti whoyo might sayvadeyya.
thusIti eyecakkhu not selfanattā, sightsrūpā not selfanattā, eye consciousnesscakkhuviññāṇaṁ not selfanattā.
eye contact‘Cakkhusamphasso selfattā’ti whoyo might sayvadeyya thattaṁ notna is tenableupapajjati.
of eye contactCakkhusamphassassa arising toouppādopi vanishing toovayopi is evidentpaññāyati.
of one in whomYassa indeedkho thenpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, self‘attā of meme arisesuppajjati andca vanishesveti andcā’ti of this oneiccassa it comes to be thusevamāgataṁ ishoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
eye contact‘cakkhusamphasso selfattā’ti whoyo might sayvadeyya.
thusIti eyecakkhu not selfanattā, sightsrūpā not selfanattā, eye consciousnesscakkhuviññāṇaṁ not selfanattā, eye contactcakkhusamphasso not selfanattā.
feeling‘Vedanā selfattā’ti whoyo might sayvadeyya thattaṁ notna is tenableupapajjati.
of feelingVedanāya arising toouppādopi vanishing toovayopi is evidentpaññāyati.
of one in whomYassa indeedkho thenpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, self‘attā of meme arisesuppajjati andca vanishesveti andcā’ti of this oneiccassa it comes to be thusevamāgataṁ ishoti.

so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that eye consciousness is self. So the eye, sights, and eye consciousness are not self. If anyone says, ‘eye contact is self,’ that is not tenable. The arising and vanishing of eye contact is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that eye contact is self. So the eye, sights, eye consciousness, and eye contact are not self. If anyone says, ‘feeling is self,’ that is not tenable. The arising and vanishing of feeling is evident, so it would follow that one’s self arises and vanishes.

thereforeTasmā thattaṁ notna is tenableupapajjati:
feeling‘vedanā 'is self'attā’ti whoyo would sayvadeyya.
thusIti eyecakkhu not selfanattā, sightsrūpā not selfanattā, eye-consciousnesscakkhuviññāṇaṁ not selfanattā, eye-contactcakkhusamphasso 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.
of whomYassa indeedkho nowpana arising toouppādopi vanishing toovayopi is evidentpaññāyati, 'self‘attā myme arisesuppajjati andca vanishesveti and'cā’ti for him it would followiccassa thus comeevamāgataṁ ishoti.
thereforeTasmā thattaṁ notna is tenableupapajjati:
craving‘taṇhā 'is self'attā’ti whoyo would sayvadeyya.
thusIti eyecakkhu not selfanattā, sightsrūpā not selfanattā, eye-consciousnesscakkhuviññāṇaṁ not selfanattā, eye-contactcakkhusamphasso not selfanattā, feelingvedanā not selfanattā, cravingtaṇhā not selfanattā.

That’s why it’s not tenable to claim that feeling is self. So the eye, sights, eye consciousness, eye contact, and feeling are not self. If anyone says, ‘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 eye, sights, eye consciousness, eye contact, feeling, and craving are not self.

‘the ear‘Sotaṁ is self,’attā’ti whoyo would sayvadeyya ……pe…
‘the nose‘ghānaṁ is self,’attā’ti whoyo would sayvadeyya ……pe…
‘the tongue‘jivhā is self,’attā’ti whoyo would sayvadeyya ……pe…
‘the body‘kāyo is self,’attā’ti whoyo would sayvadeyya ……pe…
‘the mind‘mano is self,’attā’ti whoyo would sayvadeyya thattaṁ notna is tenable.upapajjati.
of the mindManassa arisinguppādopi and vanishingvayopi is evident.paññāyati.
whoseYassa indeedkho butpana arisinguppādopi and vanishingvayopi is evident,paññāyati, ‘self‘attā myme arisesuppajjati andca vanishesveti and,’cā’ti for thisiccassa would followevamāgataṁ it is.hoti.
thereforeTasmā thattaṁ notna is tenable:upapajjati:
‘the mind‘mano is self,’attā’ti whoyo would say.vadeyya.
thusIti the mindmano is not self.anattā.

If anyone says, ‘the ear is self’ … ‘the nose is self’ … ‘the tongue is self’ … ‘the body is self’ … ‘the mind is self,’ that is not tenable. The arising and vanishing of the mind is evident, so it would follow that one’s self arises and vanishes. That’s why it’s not tenable to claim that the mind is self. So the mind is not self.

‘ideas‘Dhammā are self’attā’ti whoeveryo would sayvadeyya thattaṁ notna is tenableupapajjati.
of ideasDhammānaṁ arising toouppādopi vanishing toovayopi is discernedpaññāyati.
of whichYassa indeedkho andpana arising toouppādopi vanishing toovayopi is discerned,paññāyati, ‘self‘attā of meme arisesuppajjati andca vanishesveti and’cā’ti for such a oneiccassa this view occursevamāgataṁ ishoti.
thereforeTasmā thattaṁ notna is tenable:upapajjati:
‘ideas‘dhammā are self’attā’ti whoeveryo would say.vadeyya.
thusIti mindmano is not-self,anattā, ideasdhammā are not-self.anattā.

If anyone says, ‘ideas are self’ …

'mind-consciousness‘Manoviññāṇaṁ is self';attā’ti whoyo would say;vadeyya thattaṁ notna is tenable.upapajjati.
of mind-consciousnessManoviññāṇassa arising toouppādopi and ceasing toovayopi is discerned.paññāyati.
of whichYassa indeedkho furtherpana arising toouppādopi and ceasing toovayopi is discerned,paññāyati, 'self‘attā for meme arisesuppajjati andca ceasesveti and';cā’ti thus for thisiccassa it comes to be thus for this:evamāgataṁ it becomes.hoti.
ThereforeTasmā thattaṁ notna is tenable:upapajjati:
'mind-consciousness‘manoviññāṇaṁ is self'—attā’ti whoyo would say.vadeyya.
Thus,Iti mindmano is not self,anattā, mental phenomenadhammā are not self,anattā, mind-consciousnessmanoviññāṇaṁ is not self.anattā.

‘mind consciousness is self’ …

'mind-contact‘Manosamphasso is self';attā’ti whoeveryo would sayvadeyya thattaṁ notna is tenable.upapajjati.
Of mind-contactManosamphassassa arising toouppādopi passing away toovayopi is discerned.paññāyati.
Of thatYassa indeedkho thenpana arising toouppādopi passing away toovayopi is discerned,paññāyati, 'a self‘attā of mineme arisesuppajjati andca passes awayveti and';cā’ti of thisiccassa such a view comesevamāgataṁ to be.hoti.
ThereforeTasmā thattaṁ notna is tenable:upapajjati:
'mind-contact‘manosamphasso is self'attā’ti whoeveryo would say.vadeyya.
ThusIti mindmano is not self,anattā, mental phenomenadhammā are not self,anattā, mind-consciousnessmanoviññāṇaṁ is not self,anattā, mind-contactmanosamphasso is not self.anattā.

‘mind contact is self’ …

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