1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I shall reveal a holy life that is utterly perfect and pure,[n.1328] This string of epithets, usually descriptions of the Dhamma as a whole, here serves to emphasise the importance of the discourse the Buddha is about to deliver. that is, the six sets of six. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

Synopsis

2"The six internal bases should be understood. The six external bases should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.

Enumeration

3i "‘The six internal bases should be understood.’ So it was said. And with reference to what was this said? There are the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, and the mind-base. So it was with reference to this that it was said: ‘The six internal bases should be understood.’ This is the first set of six.

4ii "‘The six external bases should be understood.’ So it was said. And with reference to what was this said? There are the form-base, the sound-base, the odour-base, the flavour-base, the tangible-base, and the mind-object-base. So it was with reference to this that it was said: ‘The six external bases should be understood. ’ This is the second set of six.

5iii "‘The six classes of consciousness should be understood. ’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; dependent on the ear and sounds, ear-consciousness arises; dependent on the nose and odours, nose-consciousness arises; dependent on the tongue and flavours, tongue-consciousness arises; dependent on the body and tangibles, body-consciousness arises; dependent on the mind and mind-objects, mind-consciousness arises. So it was with reference to this that it was said: ‘The six classes of consciousness should be understood.’ This is the third set of six.

6iv "‘The six classes of contact should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact. So it was with reference to this that it was said: ‘The six classes of contact should be understood. ’ This is the fourth set of six.

7v "‘The six classes of feeling should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. So it was with reference to this that it was said: ‘The six classes of feeling should be understood. ’ This is the fifth set of six.

8vi "‘The six classes of craving should be understood.’ So it was said. And with reference to what was this said? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving.[n.1329] The last two clauses in this sequence are also found in the standard formulation of dependent origination, which is thus implicitly incorporated into this discourse on the six sets of six. Dependent on the ear and sounds, ear-consciousness arises … with feeling as condition there is craving. Dependent on the nose and odours, nose-consciousness arises … with feeling as condition there is craving. Dependent on the tongue and flavours, tongue-consciousness arises … with feeling as condition there is craving. Dependent on the body and tangibles, body-consciousness arises … with feeling as condition there is craving. Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving. So it was with reference to this that it was said: ‘The six classes of craving should be understood.’ This is the sixth set of six.

Demonstration of not Self

9i "If anyone says, ‘The eye is self,’ that is not tenable.[n.1330] The verb upapajjati (the PTS ed. reading, uppajjati, is an error), normally means "reappears" or "is reborn," but it also has a special usage in logic to mean "to be tenable, to be acceptable," as it does here. The rise and fall of the eye are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘The eye is self.’ Thus the eye is not self.[n.1331] The argument derives the principle of non-self from the verifiable premise of impermanence. The structure of the argument may be briefly set out thus: Whatever is self must be permanent; X is directly perceived to be impermanent, i.e., marked by rise and fall; therefore X is not self.

10"If anyone says, ‘Forms are self’[n.1332] The full argument of the previous paragraph is repeated for each of the remaining five terms in each set of six. The rise and fall of the forms are discerned, and since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘Forms are self.’ Thus the eye is not self, forms are not self.

11"If anyone says, ‘Eye-consciousness is self’ The rise and fall of the eye-consciousness is discerned, and since its rise and fall is discerned, it would follow: ‘My eye-consciousness rises and falls.’ Thus eye-consciousness is not self. That is why it is not tenable for anyone to say, ‘Eye-consciousness is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self.

12"If anyone says, ‘Eye-contact is self’ The rise and fall of the eye-contact is discerned, and since its rise and fall is discerned, it would follow: ‘My eye-contact rises and falls.’ That is why it is not tenable for anyone to say, ‘Eye-contact is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self.

13"If anyone says, ‘Feeling is self’ The rise and fall of the feeling is discerned, and since its rise and fall is discerned, it would follow: ‘My feeling rises and falls.’ That is why it is not tenable for anyone to say, ‘Feeling is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self.

14"If anyone says, ‘Craving is self’ The rise and fall of craving is discerned, and since its rise and fall is discerned, it would follow: ‘My craving rises and falls.’ That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self, craving is not self.

15ii "If anyone says, ‘The ear is self,’ … If anyone says, ‘The nose is self,’ … "If anyone says, ‘The tongue is self,’ … "If anyone says, ‘The body is self,’ … "If anyone says, ‘The mind is self,’ … The rise and fall of mind is discerned, and since its rise and fall is discerned, it would follow: ‘My mind rises and falls.’ That is why it is not tenable for anyone to say, ‘Mind is self.’ Thus the mind is not self.

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16–20"If anyone says, ‘Mind-objects are self,’ … ‘Mind-consciousness is self,’ … ‘Mind-contact is self,’ … ‘Feeling is self,’ … … ‘Craving is self’ … That is why it is not tenable for anyone to say, ‘Craving is self.’ Thus the mind is not self, mind-objects are not self, mind-consciousness is not self, mind-contact is not self, feeling is not self, craving is not self.

The Origination of Identity

21"Now, bhikkhus, this is the way leading to the origination of identity.[n.1333] MA explains that this passage is stated to show two noble truths — suffering and its origin — by way of the three obsessions (gāha). The truth of suffering is shown by the term "identity," elsewhere explicated as the five aggregates affected by clinging (MN 44.2). The three obsessions are craving, conceit, and views, which respectively give rise to the notions "mine," "I am" and "my self." The two truths together constitute the round of existence. i One regards the eye thus: ‘This is mine, this I am, this is my self.’ One regards forms thus … One regards eye-consciousness thus … One regards eye-contact thus … One regards feeling thus … One regards craving thus: ‘This is mine, this I am, this is my self.’

ii–vi "One regards the ear thus: ‘This is mine, this I am, this is my self.’ … One regards the nose thus: ‘This is mine, this I am, this is my self.’ … One regards the tongue thus: ‘This is mine, this I am, this is my self.’ … One regards the body thus: ‘This is mine, this I am, this is my self.’ … One regards the mind thus: ‘This is mine, this I am, this is my self.’ One regards mind-objects thus … One regards mind-consciousness thus … One regards mind-contact thus … One regards feeling thus … One regards craving thus: ‘This is mine, this I am, this is my self.’

The Cessation of Identity

22"Now, bhikkhus, this is the way leading to the cessation of identity.[n.1334] MA: This passage is stated to show the other two noble truths — cessation and the path — by the repudiation of the three obsessions. These two truths constitute the ending of the round. (i) One regards the eye thus: ‘This is not mine, this I am not, this is not my self.’ One regards forms thus … One regards eye-consciousness thus … One regards eye-contact thus … One regards feeling thus … One regards craving thus: ‘This is not mine, this I am not, this is not my self.’

(ii –vi) "One regards the ear thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the nose thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the tongue thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the body thus: ‘This is not mine, this I am not, this is not my self.’ … One regards the mind thus: ‘This is not mine, this I am not, this is not my self.’ One regards mind-objects thus … One regards mind-consciousness thus … One regards mind-contact thus … One regards feeling thus … One regards craving thus: ‘This is not mine, this I am not, this is not my self.’

The Underlying Tendencies

23i "Bhikkhus, dependent on the eye and forms,[n.1335] MA: This passage shows the round of existence once again, this time by way of the underlying tendencies. On the underlying tendencies and their correlation with the three types of feeling, see MN 44.25–28. eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, if one delights in it, welcomes it, and remains holding to it, then the underlying tendency to lust lies within one. When one is touched by a painful feeling, if one sorrows, grieves and laments, weeps beating one's breast and becomes distraught, then the underlying tendency to aversion lies within one. When one is touched by a neither-painful-nor-pleasant feeling, if one does not understand as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance lies within one. Bhikkhus, that one shall here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling, without abolishing the underlying tendency to aversion towards painful feeling, without extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, without abandoning ignorance and arousing true knowledge[n.1336] MA: The first-mentioned ignorance is only the lack of understanding of the origination, etc., of neither-painful-nor-pleasant feeling. The second-mentioned is the ignorance that is at the root of the round. — this is impossible.

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24ii –vi "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises … Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant … Bhikkhus, that one should here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling … without abandoning ignorance and arousing true knowledge — this is impossible.

The Abandonment of the Underlying Tendencies

25i "Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, if one does not delight in it, welcome it, and remain holding to it, then the underlying tendency to lust does not lie within one. When one is touched by a painful feeling, if one does not sorrow, grieve and lament, does not weep beating one's breast and become distraught, then the underlying tendency to aversion does not lie within one. When one is touched by a neither-painful-nor-pleasant feeling, if one understands as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance does not lie within one. Bhikkhus, that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling, by abolishing the underlying tendency to aversion towards painful feeling, by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, by abandoning ignorance and arousing true knowledge — this is possible.

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26–30ii –vi "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises … Dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant … Bhikkhus, that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling … by abandoning ignorance and arousing true knowledge — this is possible.

Liberation

31"Seeing thus, bhikkhus, a well-taught noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the ear … He becomes disenchanted with the nose … He becomes disenchanted with the tongue … He becomes disenchanted with the body … He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling, disenchanted with craving.

"Being disenchanted, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated, there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’"

32That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words. Now while this discourse was being spoken, through not clinging the minds of sixty bhikkhus were liberated from the taints.[n.1337] MA: There is nothing wonderful in the fact that sixty bhikkhus attained arahantship when the Buddha first taught this sutta. But each time Sāriputta, Moggallāna, and the eighty great disciples taught it, sixty bhikkhus attained arahantship. In Sri Lanka the Elder Maliyadeva taught this sutta in sixty places, and each time sixty bhikkhus attained arahantship. But when the Elder Tipiṭaka Cūḷanāga taught this sutta to a vast assembly of humans and gods, at the end of the discourse a thousand bhikkhus attained arahantship, and among the gods only one remained a worldling.

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1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ — cha chakkāni. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

 

2"Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.

 

3‘Cha ajjhattikāni āyatanāni veditabbānī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ paṭhamaṁ chakkaṁ. (1)

4‘Cha bāhirāni āyatanāni veditabbānī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. ‘Cha bāhirāni āyatanāni veditabbānī’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ dutiyaṁ chakkaṁ. (2)

5‘Cha viññāṇakāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. ‘Cha viññāṇakāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ tatiyaṁ chakkaṁ. (3)

6‘Cha phassakāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. ‘Cha phassakāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ catutthaṁ chakkaṁ. (4)

7‘Cha vedanākāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā. ‘Cha vedanākāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ pañcamaṁ chakkaṁ. (5)

8‘Cha taṇhākāyā veditabbā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. ‘Cha taṇhākāyā veditabbā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Idaṁ chaṭṭhaṁ chakkaṁ. (6)

 

9‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘cakkhu attā’ti yo vadeyya. Iti cakkhu anattā.

10‘Rūpā attā’ti yo vadeyya taṁ na upapajjati. Rūpānaṁ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘rūpā attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā.

11‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. Cakkhuviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘cakkhuviññāṇaṁ attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.

12‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati. Cakkhusamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘cakkhusamphasso attā’ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.

13‘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 cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.

14‘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 cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

15‘Sotaṁ attā’ti yo vadeyya … pe … ‘ghānaṁ attā’ti yo vadeyya … pe … ‘jivhā attā’ti yo vadeyya … pe … ‘kāyo attā’ti yo vadeyya … pe … ‘mano attā’ti yo vadeyya taṁ na upapajjati. Manassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘mano attā’ti yo vadeyya. Iti mano anattā.

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16‘Dhammā attā’ti yo vadeyya taṁ na upapajjati. Dhammānaṁ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘dhammā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā.

17‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘manoviññāṇaṁ attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.

18‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati. Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.

19‘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.

20‘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.

 

21Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā — cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; cakkhusamphassaṁ ‘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;

sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati … pe … ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati … pe … jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati … pe … kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati … pe … 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.

 

22Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā — cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Cakkhusamphassaṁ ‘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.

Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati … pe … ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati … pe … jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati … pe … kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati … pe … manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. 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.

 

23Cakkhuñca, 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.

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24Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … pe … jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ … pe … kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … pe … manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, 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.

 

25Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti — ṭhānametaṁ vijjati.

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26Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ … pe … .

27Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … pe … .

28Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ … pe … .

29Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … pe … .

30"Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti — ṭhānametaṁ vijjati.

 

31Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

Sotasmiṁ nibbindati, saddesu nibbindati … pe … ghānasmiṁ nibbindati, gandhesu nibbindati … jivhāya nibbindati, rasesu nibbindati … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

32Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

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Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.