Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:

“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—“Monks, I will teach you the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; I will expound the holy life both in its particulars & in its essence, entirely complete, surpassingly pure— cha chakkāni.in other words, the six sextets. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.“The six internal media should be known. The six external media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The six classes of feeling should be known. The six classes of craving should be known.

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—“‘The six internal media should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti—‘The six internal media should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ paṭhamaṁ chakkaṁ.This is the first sextet.

‘Cha bāhirāni āyatanāni veditabbānī’ti—“‘The six external media should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the idea-medium. ‘Cha bāhirāni āyatanāni veditabbānī’ti—‘The six external media should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ dutiyaṁ chakkaṁ.This is the second sextet.

‘Cha viññāṇakāyā veditabbā’ti—“‘The six classes of consciousness should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,Dependent on the eye & forms there arises consciousness at the eye. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,Dependent on the ear & sounds there arises consciousness at the ear. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,Dependent on the nose & aromas there arises consciousness at the nose. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,Dependent on the tongue & flavors there arises consciousness at the tongue. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,Dependent on the body & tactile sensations there arises consciousness at the body. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.Dependent on the intellect & ideas there arises consciousness at the intellect. ‘Cha viññāṇakāyā veditabbā’ti—‘The six classes of consciousness should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ tatiyaṁ chakkaṁ.This is the third sextet.

‘Cha phassakāyā veditabbā’ti—“‘The six classes of contact should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. ‘Cha phassakāyā veditabbā’ti—‘The six classes of contact should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ catutthaṁ chakkaṁ.This is the fourth sextet.

‘Cha vedanākāyā veditabbā’ti—“‘The six classes of feeling should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. ‘Cha vedanākāyā veditabbā’ti—‘The six classes of feeling should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ pañcamaṁ chakkaṁ.This is the fifth sextet.

‘Cha taṇhākāyā veditabbā’ti—“‘The six classes of craving should be known.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?Thus it was said. In reference to what was it said? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. ‘Cha taṇhākāyā veditabbā’ti—‘The six classes of craving should be known.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus it was said. And in reference to this was it said. Idaṁ chaṭṭhaṁ chakkaṁ.This is the sixth sextet.

‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.“If anyone were to say, ‘The eye is the self,’ that wouldn’t be tenable. Cakkhussa uppādopi vayopi paññāyati.The arising & falling away of the eye are discerned. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.And when its arising & falling away are discerned, it would follow that ‘My self arises & falls away.’ Tasmā taṁ na upapajjati:That’s why it wouldn’t be tenable if anyone were to say, ‘cakkhu attā’ti yo vadeyya.‘The eye is the self.’ Iti cakkhu anattā.So the eye is not-self.

‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Forms are the self,’ that wouldn’t be tenable.… 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.Thus the eye is not-self and forms are not-self.

‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Consciousness at the eye is the self,’ that wouldn’t be tenable.… 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.Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self.

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Contact at the eye is the self,’ that wouldn’t be tenable.… 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.Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self.

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Feeling is the self,’ that wouldn’t be tenable.… 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.Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self.

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Craving is the self,’ that wouldn’t be tenable. Taṇhāya uppādopi vayopi paññāyati.The arising & falling away of craving are discerned. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.And when its arising & falling away are discerned, it would follow that ‘My self arises & falls away.’ Tasmā taṁ na upapajjati:That’s why it wouldn’t be tenable if anyone were to say, ‘taṇhā attā’ti yo vadeyya.‘Craving is the self.’ Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self, craving is not-self.

‘Sotaṁ attā’ti yo vadeyya …pe…“If anyone were to say, ‘The ear is the self,’ that wouldn’t be tenable.… ‘ghānaṁ attā’ti yo vadeyya …pe…“If anyone were to say, ‘The nose is the self,’ that wouldn’t be tenable.… ‘jivhā attā’ti yo vadeyya …pe…“If anyone were to say, ‘The tongue is the self,’ that wouldn’t be tenable.… ‘kāyo attā’ti yo vadeyya …pe…“If anyone were to say, ‘The body is the self,’ that wouldn’t be tenable.… ‘mano attā’ti yo vadeyya taṁ na upapajjati.“If anyone were to say, ‘The intellect is the self,’ that wouldn’t be tenable. Manassa uppādopi vayopi paññāyati.The arising & falling away of the intellect are discerned. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.And when its arising & falling away are discerned, it would follow that ‘My self arises & falls away.’ Tasmā taṁ na upapajjati:That’s why it wouldn’t be tenable if anyone were to say, ‘mano attā’ti yo vadeyya.‘The intellect is the self.’ Iti mano anattā.So the intellect is not-self.

‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Ideas are the self,’ that wouldn’t be tenable.… 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.Thus the intellect is not-self and ideas are not-self. ‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Consciousness at the intellect is the self,’ that wouldn’t be tenable.… 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.Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self. ‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Contact at the intellect is the self,’ that wouldn’t be tenable.… 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.Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self. ‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Feeling is the self,’ that wouldn’t be tenable.… 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.Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self. ‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.If anyone were to say, ‘Craving is the self,’ that wouldn’t be tenable. Taṇhāya uppādopi vayopi paññāyati.The arising & falling away of craving are discerned. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.And when its arising & falling away are discerned, it would follow that ‘My self arises & falls away.’ Tasmā taṁ na upapajjati:That’s why it wouldn’t be tenable if anyone were to say, ‘taṇhā attā’ti yo vadeyya.‘Craving is the self.’ Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self, craving is not-self.

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—“This, monks, is the path of practice leading to self-identification. cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about the eye that ‘This is me, this is my self, this is what I am.’

rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about forms.… cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about consciousness at the eye.… cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about contact at the eye.… vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about feeling.… taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;One assumes about craving that ‘This is me, this is my self, this is what I am.’ sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…“One assumes about the ear.… ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…“One assumes about the nose.… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…“One assumes about the tongue.… kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…“One assumes about the 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.“One assumes about the intellect that ‘This is me, this is my self, this is what I am.’ One assumes about ideas.… One assumes about consciousness at the intellect.… One assumes about contact at the intellect.… One assumes about feeling.… One assumes about craving that ‘This is me, this is my self, this is what I am.’

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—“Now, this is the path of practice leading to the cessation of self-identification. cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about the eye that ‘This is not me, this is not my self, this is not what I am.’

Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about forms.… Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about consciousness at the eye.… Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about contact at the eye.… Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about feeling.… Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about craving that ‘This is not me, this is not my self, this is not what I am.’ Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…“One assumes about the ear.… ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…“One assumes about the nose.… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…“One assumes about the tongue.… kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…“One assumes about the body.… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.“One assumes about the intellect that ‘This is not me, this is not my self, this is not what I am.’ Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about ideas.… Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about consciousness at the intellect.… Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about contact at the intellect.… Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about feeling.… Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.One assumes about craving that ‘This is not me, this is not my self, this is not what I am.’

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.“Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, Tassa rāgānusayo anuseti.then one’s passion-obsession gets obsessed. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one’s breast, becomes distraught, Tassa paṭighānusayo anuseti.then one’s resistance-obsession gets obsessed. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it has come to be, the origination, passing away, allure, drawback, or escape from that feeling, Tassa avijjānusayo anuseti.then one’s ignorance-obsession gets obsessed. 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.That a person—without abandoning passion-obsession with regard to a feeling of pleasure, without abolishing resistance-obsession with regard to a feeling of pain, without uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing—would put an end to suffering & stress in the here & now: Such a thing isn’t possible.

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…“Dependent on the ear & sounds.… ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…“Dependent on the nose & aromas.… jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…“Dependent on the tongue & flavors.… kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…“Dependent on the body & tactile sensations.… manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.“Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, Tassa rāgānusayo anuseti.then one’s passion-obsession gets obsessed. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one’s breast, becomes distraught, Tassa paṭighānusayo anuseti.then one’s resistance-obsession gets obsessed. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it has come to be, the origination, passing away, allure, drawback, or escape from that feeling, Tassa avijjānusayo anuseti.then one’s ignorance-obsession gets obsessed. 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.That a person—without abandoning passion-obsession with regard to a feeling of pleasure, without abolishing resistance-obsession with regard to a feeling of pain, without uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing—would put an end to suffering & stress in the here & now: Such a thing isn’t possible.

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.“Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, Tassa rāgānusayo nānuseti.then one’s passion-obsession doesn’t get obsessed. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one’s breast or become distraught, Tassa paṭighānusayo nānuseti.then one’s resistance-obsession doesn’t get obsessed. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.If, when touched by a feeling of neither pleasure nor pain, one discerns, as it has come to be, the origination, passing away, allure, drawback, & escape from that feeling, Tassa avijjānusayo nānuseti.then one’s ignorance-obsession doesn’t get obsessed. 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.That a person—through abandoning passion-obsession with regard to a feeling of pleasure, through abolishing resistance-obsession with regard to a feeling of pain, through uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing—would put an end to suffering & stress in the here & now: Such a thing is possible.

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe….“Dependent on the ear & sounds.…

Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe….“Dependent on the nose & aromas.…

Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe….“Dependent on the tongue & flavors.…

Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe….“Dependent on the body & tactile sensations.…

“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.“Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, Tassa rāgānusayo nānuseti.then one’s passion-obsession does not get obsessed. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one’s breast or become distraught, Tassa paṭighānusayo nānuseti.then one’s resistance-obsession does not get obsessed. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.If, when touched by a feeling of neither pleasure nor pain, one discerns, as it has come to be, the origination, passing away, allure, drawback, & escape from that feeling, Tassa avijjānusayo nānuseti.then one’s ignorance-obsession does not get obsessed. 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.That a person—through abandoning passion-obsession with regard to a feeling of pleasure, through abolishing resistance-obsession with regard to a feeling of pain, through uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing—would put an end to suffering & stress in the here & now: Such a thing is possible.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.
cakkhusmiṁ → cakkhusmiṁpi (sya-all, km)“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye, disenchanted with feeling, disenchanted with craving.

Sotasmiṁ nibbindati, saddesu nibbindati …pe…“He grows disenchanted with the ear… ghānasmiṁ nibbindati, gandhesu nibbindati …“He grows disenchanted with the nose… jivhāya nibbindati, rasesu nibbindati …“He grows disenchanted with the tongue… kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …“He grows disenchanted with the body… manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect, disenchanted with feeling, disenchanted with craving. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted at his words. Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.And while this explanation was being given, the hearts of sixty-some monks, through lack of clinging/sustenance, were released from effluents.

Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.