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Majjhima Nikāya 148

Chachakkasutta

Six By Six · Translation: Bhikkhu Sujato, SuttaCentral

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and earSotañca, monksbhikkhave, dependent onpaṭicca soundssadde andca arisesuppajjati ear consciousnesssotaviññāṇaṁ …pe……pe…
and noseghānañca, monksbhikkhave, dependent onpaṭicca smellsgandhe andca arisesuppajjati nose consciousnessghānaviññāṇaṁ …pe……pe…
and tonguejivhañca, monksbhikkhave, dependent onpaṭicca tastesrase andca arisesuppajjati tongue consciousnessjivhāviññāṇaṁ …pe……pe…
and bodykāyañca, monksbhikkhave, dependent onpaṭicca touchesphoṭṭhabbe andca arisesuppajjati body consciousnesskāyaviññāṇaṁ …pe……pe…
and mindmanañca, monksbhikkhave, dependent onpaṭicca ideasdhamme andca arisesuppajjati mind consciousnessmanoviññāṇaṁ, 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 keepstiṭṭhati.
in himTassa underlying tendency to greedrāgānusayo underliesanuseti.
painfulDukkhāya feelingvedanāya touchedphuṭṭho beingsamāno sorrowssocati is wearykilamati lamentsparidevati beating the breasturattāḷiṁ wailskandati confusionsammohaṁ falls intoāpajjati.
in himTassa underlying tendency to aversionpaṭighānusayo underliesanuseti.
neutralAdukkhamasukhāya feelingvedanāya touchedphuṭṭho beingsamāno of thattassā feelingvedanāya and originsamudayañca and disappearanceatthaṅgamañca and gratificationassādañca and drawbackādīnavañca and escapenissaraṇañca as it truly isyathābhūtaṁ does not understandnappajānāti.
in himTassa underlying tendency to ignoranceavijjānusayo underliesanuseti.

Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness arises dependent on the mind and ideas. 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.

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 dhammadhamme one who makes an end of sufferingdukkhassantakaro will be, such a thingbhavissatīti—netaṁ possibilityṭhānaṁ existsvijjati.

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.

eye andCakkhuñca, monksbhikkhave, dependent onpaṭicca sightsrūpe andca arisesuppajjati eye consciousnesscakkhuviññāṇaṁ, of the threetiṇṇaṁ meetingsaṅgati contactphasso, with contact as conditionphassapaccayā arisesuppajjati feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā.
heSo pleasantsukhāya by feelingvedanāya contactedphuṭṭho beingsamāno does not approvenābhinandati does not welcomenābhivadati does not keep clingingnājjhosāya he remainstiṭṭhati.
hisTassa underlying tendency to greedrāgānusayo does not underlienānuseti.
painfulDukkhāya by feelingvedanāya contactedphuṭṭho beingsamāno notna he sorrowssocati notna he becomes wearykilamati notna he lamentsparidevati notna beating his breasturattāḷiṁ he wailskandati notna confusionsammohaṁ he falls intoāpajjati.
hisTassa underlying tendency to aversionpaṭighānusayo does not underlienānuseti.
neutralAdukkhamasukhāya by feelingvedanāya contactedphuṭṭho beingsamāno of thattassā feeling'svedanāya origin andsamudayañca disappearance andatthaṅgamañca gratification andassādañca drawback andādīnavañca escape andnissaraṇañca as it truly isyathābhūtaṁ he truly understandspajānāti.
hisTassa underlying tendency to ignoranceavijjānusayo does not underlienānuseti.
heSo indeedvata, monksbhikkhave, pleasantsukhāya feelingvedanāya underlying tendency to greedrāgānusayaṁ having given uppahāya painfuldukkhāya feelingvedanāya underlying tendency to aversionpaṭighānusayaṁ having dispelledpaṭivinodetvā neutraladukkhamasukhāya feelingvedanāya underlying tendency to ignoranceavijjānusayaṁ having eradicatedsamūhanitvā ignoranceavijjaṁ having given uppahāya knowledgevijjaṁ having given rise touppādetvā in this very lifediṭṭheva in the dhammadhamme maker of the end of sufferingdukkhassantakaro he will bebhavissatīti—ṭhānametaṁ it 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 don’t approve, welcome, and keep clinging to it, the underlying tendency to greed does not underlie that. When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion, the underlying tendency to aversion does not underlie that. When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape, the underlying tendency to ignorance does not underlie that. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.

and earSotañca, monksbhikkhave, dependent onpaṭicca soundssadde andca arisesuppajjati ear consciousnesssotaviññāṇaṁ …pe……pe….

Ear consciousness …

and noseGhānañca, monksbhikkhave, dependent onpaṭicca odorsgandhe andca arisesuppajjati nose consciousnessghānaviññāṇaṁ pe…pe….

Nose consciousness …

and tongueJivhañca, O monksbhikkhave, dependent onpaṭicca on tastesrase andca arisesuppajjati tongue-consciousnessjivhāviññāṇaṁ …pe……pe….

Tongue consciousness …

and bodyKāyañca, O monksbhikkhave, dependent onpaṭicca tactile objectsphoṭṭhabbe andca arisesuppajjati body consciousnesskāyaviññāṇaṁ … pe ……pe….

Body consciousness …

and mind“Manañca, monksbhikkhave, dependent onpaṭicca on ideasdhamme andca arisesuppajjati mind consciousnessmanoviññāṇaṁ of the threetiṇṇaṁ meetingsaṅgati contactphasso, with contact as requirementphassapaccayā arisesuppajjati what is feltvedayitaṁ pleasantsukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā.
heSo by pleasantsukhāya by feelingvedanāya contactedphuṭṭho beingsamāno does not approvenābhinandati does not welcomenābhivadati does not keep clingingnājjhosāya he standstiṭṭhati.
for himTassa underlying tendency to greedrāgānusayo does not underlienānuseti.
by painfulDukkhāya by feelingvedanāya contactedphuṭṭho beingsamāno notna sorrowssocati notna is wearykilamati notna wailsparidevati notna beating the breasturattāḷiṁ lamentskandati notna into confusionsammohaṁ fallsāpajjati.
for himTassa underlying tendency to aversionpaṭighānusayo does not underlienānuseti.
by neutralAdukkhamasukhāya by feelingvedanāya contactedphuṭṭho beingsamāno itstassā of feelingvedanāya and originsamudayañca and disappearanceatthaṅgamañca and gratificationassādañca and drawbackādīnavañca and escapenissaraṇañca trulyyathābhūtaṁ understandspajānāti.
for himTassa underlying tendency to ignoranceavijjānusayo does not underlienānuseti.
heSo trulyvata, monksbhikkhave, of pleasantsukhāya of feelingvedanāya underlying tendency to greedrāgānusayaṁ having given uppahāya of painfuldukkhāya of feelingvedanāya underlying tendency to aversionpaṭighānusayaṁ having dispelledpaṭivinodetvā of neutraladukkhamasukhāya of feelingvedanāya underlying tendency to ignoranceavijjānusayaṁ having eradicatedsamūhanitvā ignoranceavijjaṁ having given uppahāya knowledgevijjaṁ having given rise touppādetvā in this very lifediṭṭheva in the dhammadhamme maker of the end of sufferingdukkhassantakaro will be—it is possible that thisbhavissatīti—ṭhānametaṁ is possiblevijjati.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for what is felt as pleasant, painful, or neutral. When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it, the underlying tendency to greed does not underlie that. When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion, the underlying tendency to aversion does not underlie that. When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape, the underlying tendency to ignorance does not underlie that. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.

thusEvaṁ seeingpassaṁ, monksbhikkhave, learnedsutavā noble discipleariyasāvako with the eyecakkhusmiṁ grows disillusionednibbindati, with sightsrūpesu grows disillusionednibbindati, with eye consciousnesscakkhuviññāṇe grows disillusionednibbindati, with eye contactcakkhusamphasse grows disillusionednibbindati, with feelingvedanāya grows disillusionednibbindati, with cravingtaṇhāya grows disillusionednibbindati.

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.

in the earSotasmiṁ grows disillusioned withnibbindati, in soundssaddesu grows disillusioned withnibbindati …pe……pe…
in the noseghānasmiṁ grows disillusioned withnibbindati, in smellsgandhesu grows disillusioned withnibbindati ……
in the tonguejivhāya grows disillusioned withnibbindati, in tastesrasesu grows disillusioned withnibbindati ……
in the bodykāyasmiṁ grows disillusioned withnibbindati, in touchesphoṭṭhabbesu grows disillusioned withnibbindati ……
in the mindmanasmiṁ grows disillusioned withnibbindati, in ideasdhammesu grows disillusioned withnibbindati, in mind consciousnessmanoviññāṇe grows disillusioned withnibbindati, in mind contactmanosamphasse grows disillusioned withnibbindati, in feelingvedanāya grows disillusioned withnibbindati, in cravingtaṇhāya grows disillusioned withnibbindati.
being disillusionedNibbindaṁ becomes dispassionatevirajjati, through dispassionvirāgā is freedvimuccati. when freedVimuttasmiṁ it is freedvimuttamiti knowledgeñāṇaṁ there ishoti.
destroyed‘Khīṇā birthjāti, livedvusitaṁ the spiritual journeybrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, there is nothing furthernāparaṁ for this placeitthattāyā’ti they understandpajānātī”ti.
this saidIdamavoca the Buddhabhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Buddhabhagavato what was saidbhāsitaṁ approvedabhinandunti.
while thisImasmiṁ indeedkho andpana discourseveyyākaraṇasmiṁ being spokenbhaññamāne of sixtysaṭṭhimattānaṁ of mendicantsbhikkhūnaṁ by not graspinganupādāya from defilementsāsavehi mindscittāni were freedvimucciṁsūti.
the Six by Six discourseChachakkasuttaṁ is finishedniṭṭhitaṁ sixthchaṭṭhaṁ.

They grow disillusioned with the ear … nose … tongue … body … mind, ideas, mind consciousness, mind contact, feeling, and craving. Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping.

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