Chachakkasutta

Majjhima Nikāya 148

Six By Six · Translation: Bhikkhu Sujato, SuttaCentral

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'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, leading to the cessation of substantial realitysakkāyanirodhagāminī practicepaṭipadā—
the eyecakkhuṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this ismeso my selfattā’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 this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this ismeso selfattā’ti one sees properlysamanupassati.
feelingVedanaṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this ismeso selfattā’ti one sees properlysamanupassati.
cravingTaṇhaṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this ismeso selfattā’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, with contact as conditionphassapaccayā arisesuppajjati what is feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā.
heSo pleasantsukhāya feelingvedanāya touchedphuṭṭho beingsamāno approvesabhinandati welcomesabhivadati clingingajjhosāya keeps standingtiṭṭhati.
of himTassa underlying tendency to greedrāgānusayo underliesanuseti.
painfulDukkhāya feelingvedanāya touchedphuṭṭho beingsamāno sorrowssocati lamentskilamati wailsparidevati beating the breasturattāḷiṁ weepskandati confusionsammohaṁ falls intoāpajjati.
of himTassa underlying tendency to aversionpaṭighānusayo underliesanuseti.
neutralAdukkhamasukhāya feelingvedanāya touchedphuṭṭho beingsamāno of thattassā feelingvedanāya originsamudayañca disappearanceatthaṅgamañca gratificationassādañca drawbackādīnavañca escapenissaraṇañca as it truly isyathābhūtaṁ does not understandnappajānāti.
of himTassa underlying tendency to ignoranceavijjānusayo underliesanuseti.
heSo indeedvata, monksbhikkhave, pleasantsukhāya feelingvedanāya underlying tendency to greedrāgānusayaṁ without giving upappahāya painfuldukkhāya feelingvedanāya underlying tendency to aversionpaṭighānusayaṁ without dispellingappaṭivinodetvā neutraladukkhamasukhāya feelingvedanāya underlying tendency to ignoranceavijjānusayaṁ without eradicatingasamūhanitvā ignoranceavijjaṁ without giving upappahāya knowledgevijjaṁ without giving rise toanuppādetvā in this verydiṭṭheva lifedhamme maker of the end of sufferingdukkhassantakaro 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.

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