Six Sets of Six - Bhikkhu Bodhi

Chachakka Sutta (MN#148) translated by Bhikkhu Bodhi

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

2] "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, 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)

3] "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)

4] (i) " ‘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.

5] (ii) " ‘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 odor-base, the flavor-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.



6] (iii) " ‘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 odors; nose-consciousness arises, dependent on the tongue and flavors, 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.

7] (iv) "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 odors, nose-consciousness arises; the meeting of the three is contact. Dependent on the tongue and flavors, tongue-consciousness arises; the meeting of the three is contact. Dependent on 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.

8. (v) “‘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 odors, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling. Dependent on the tongue and flavors, 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.’ [282] This is the fifth set of six.


[9] (vi) " ‘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.

Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving.

Dependent on the nose and odors, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving.

 Dependent on the tongue and flavors, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving.

Dependent on the body and tangibles, body-consciousness arises. The meeting of the three is contact; with contact as condition there is feeling; 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)

10] (i) "If anyone says, ‘The eye is self,’ that is not tenable. The rise and fall of the eye is seen and understood, 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.

"If anyone says, ‘forms are self’, that is not tenable. The rise and fall of forms are seen and understood, and since their 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.

"If anyone says, ‘eye-consciousness is self’, that is not tenable. The rise and fall of eye-consciousness is seen and understood, 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, ‘eye-consciousness is self.’ Thus the eye is not self, forms are not self, eye-consciousness is not self.

"If anyone says, ‘eye-contact is self,’ that is not tenable. The rise and fall of eye-contact is seen and understood, 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, ‘eye-contact is self’. Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self.

"If anyone says, "feeling is self", that is not tenable. The rise and fall of the feeling is seen and understood, 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 ‘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.


"If anyone says, ‘craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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 ‘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.

=========
11] (ii) "If anyone says, ‘The ear is self’, that is not tenable. The rise and fall of the ear is seen and understood, 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 ear is self.’ Thus the ear is not self.

"If anyone says, ‘sounds are self,’ that is not tenable. The rise and fall of sounds are seen and understood, and since their rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘sounds are self.’ Thus the ear is not self, sounds are not self.

"If anyone says, ‘ear-consciousness is self’, that is not tenable. The rise and fall of ear-consciousness is seen and understood, 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, ‘ear-consciousness is self.’ Thus the ear is not self, sounds are not self, ear-consciousness is not self.

"If anyone says, ‘ear-contact is self’, that is not tenable. The rise and fall of ear-contact is seen and understood, 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, ‘ear-contact is self.’ Thus the ear is not self, sounds are not self, ear-consciousness is not self, ear-contact is not self.

"If anyone says, ‘feeling is self’, that is not tenable. The rise and fall of feeling is seen and understood, 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, ‘feeling is self’. Thus the ear is not self, sounds are not self, ear-consciousness is not self, ear-contact is not self, feeling is not self.

"If anyone says, ‘craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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, ‘craving is self’. Thus the ear is not self, sounds are not self, ear-consciousness is not self, ear-contact is not self, feeling is not self, craving is not self.

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12] (iii) "If anyone says, ‘The nose is self’, that is not tenable. The rise and fall of the nose is seen and understood, 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 nose is self’. Thus the nose is not self.

"If anyone says, ‘odors are self’, that is not tenable. The rise and fall of odors are seen and understood, and since their rise and fall are discerned, it would follow: ‘My self rises and falls’. That is why it is not tenable for any one to say, ‘odors are self’. Thus the nose is not self, odors are not self.

"If anyone says, ‘nose-consciousness is self’, that is not tenable. The rise and fall of nose-consciousness is seen and understood, and since its rise and fall are discerned, it would follow: ‘My self rises and falls’. That is why it is not tenable for any one to say, ‘nose-consciousness is self’. Thus the nose is not self, odors are not self, nose-consciousness is not self.

"If anyone says, ‘nose-contact is self’, that is not tenable. The rise and fall of nose-contact is seen and understood, and since its rise and fall are discerned, it would follow: ‘My self rises and falls’. That is why it is not tenable for any one to say, ‘nose-contact is self’. Thus the nose is not self, odors are not self, nose-consciousness is not self, nose-contact is not self.

"If anyone says, ‘feeling is self’, that is not tenable. The rise and fall of feeling is seen and understood, 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, feeling is self’. Thus the nose is not self, odors are not self, nose-consciousness is not self, nose-contact is not self, feeling is not self.

"If anyone says ‘craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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, ‘craving is self’. Thus the nose is not self, odors are not self, nose-consciousness is not self, nose-contact is not self, feeling is not self, craving is not self.

=========================

13] (iv) "If anyone says, ‘The tongue is self’, that is not tenable. The rise and fall of the tongue is seen and understood, 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 tongue is self.’ Thus the tongue is not self.

"If anyone says, ‘flavors are self’, that is not tenable. The rise and fall of flavors are seen and understood, and since their rise and fall are discerned, it would follow: ‘My self rises and falls.’ That is why it is not tenable for anyone to say, ‘flavors are self.’ Thus the tongue is not self, flavors are not self.

"If anyone says, ‘tongue-consciousness is self’, that is not tenable. The rise and fall of tongue-consciousness is seen and understood, 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, ‘tongue-consciousness is self’. Thus the tongue is not self, flavors are not self, tongue-consciousness is not self.

"If anyone says, ‘tongue-contact is self’, that is not tenable. The rise and fall of tongue-contact is seen and understood, 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, ‘tongue-contact is self’. Thus the tongue is not self, flavors are not self, tongue-consciousness is not self, tongue-contact is not self.

"If anyone says, ‘feeling is self’, that is not tenable. The rise and fall of feeling is seen and understood, 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, ‘feeling is self’. Thus the tongue is not self, flavors are not self, tongue-consciousness is not self, tongue-contact is not self, feeling is not self.

"If anyone says, ‘craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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, ‘craving is self’. Thus the tongue is not self, flavors are not self, tongue-consciousness is not self, tongue-contact is not self, feeling is not self, craving is not self.

==============================================

 14] (v) "If anyone says, ‘The body is self’, that is not tenable. The rise and fall of the body is seen and understood, 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, ‘body is self’. Thus the body is not self.

"If anyone says, ‘Tangibles are self’, that is not tenable. The rise and fall of tangibles are seen and understood, and since their rise and fall are discerned, it would follow: ‘My self rises and falls’. That is why it is not tenable for anyone to say, ‘Tangibles are self’. Thus the body is not self, tangibles are not self.

"If anyone says, ‘body-consciousness is self’, that is not tenable. The rise and fall of body-consciousness is seen and understood, 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, ‘body-consciousness is self’. Thus the body is not self, tangibles are not self, body-consciousness is not self.

"If anyone says, ‘body-contact is self’, that is not tenable. The rise and fall of body-contact is seen and understood, 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, ‘body-contact is self’. Thus the body is not self, tangibles are not self, body-consciousness is not self, body-contact is not self.

"If anyone says, feeling is self’, that is not tenable. The rise and fall of feeling is seen and understood, 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, ‘feeling is self’. Thus the body is not self, tangibles are not self, body-consciousness is not self, body-contact is not self, feeling is not self.

"If anyone says, ‘craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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, ‘craving is self’. Thus the body is not self, tangibles are not self, body-consciousness is not self, body-contact is not self, feeling is not self, craving is not self.

 ========

15] (vi) "If anyone says, ‘The mind is self’, that is not tenable. The rise and fall of the mind is seen and understood, 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, ‘Mind is self’. Thus the mind is not self.

"If anyone says, ‘Mind-objects are self’, that is not tenable. The rise and fall of mind-objects are seen and understood, and since their rise and fall are discerned, it would follow: ‘My self rises and falls’. That is why it is not tenable for anyone to say, ‘Mind-objects are self’. Thus the mind is not self, mind-objects are not self.

"If anyone says, ‘mind-consciousness is self’, that is not tenable. The rise and fall of mind-consciousness is seen and understood, 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, ‘mind-consciousness is self’. Thus the mind is not self, mind-objects are not self, mind-consciousness is not self.

"If anyone says, ‘mind-contact is self’, that is not tenable. The rise and fall of mind-contact is seen and understood, 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, ‘mind-contact is self’. Thus the mind is not self, mind-objects are not self, mind-consciousness is not self, mind-contact is not self.

"If anyone says, ‘feeling is self’, that is not tenable. The rise and fall of feeling is seen and understood, 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, ‘feeling 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.

"If anyone says, "craving is self’, that is not tenable. The rise and fall of craving is seen and understood, 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, ‘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)
16] "Now, bhikkhus, this is the way leading to the origination of identity. One regards the eye thus: ‘This is mine, this I am, this is my self.’ One regards forms thus: ‘This is mine, this I am, this is my self. One regards eye-consciousness thus: ‘This is mine, this I am, this is my self.’ One regards eye-contact thus: ‘This is mine, this I am, this is my self.’ One regards feeling thus: ‘This is mine, this I am, this is my self.’ One regards craving thus: ‘This is mine, this I am, this is my self.’

17] "One regards the ear thus: ‘This is mine, this I am, this is my self.’ One regards sounds thus: ‘This is mine, this I am, this is my self.’ One regards ear-consciousness thus: ‘This is mine, this I am, this is my self.’ One regards ear-contact thus: ‘This is mine, this I am, this is my self. One regards feeling thus: ‘This is mine, this I am, this is my self.’ One regards craving thus: ‘This is mine, this I am, this is my self.’

18] "One regards the nose thus: ‘This is mine, this I am, this is my self.’ One regards odors thus: ‘This is mine, this I am, this is my self’. One regards nose-consciousness thus: ‘This is mine, this I am, this is my self’. One regards nose-contact thus: ‘This is mine, this I am, this is my self’. One regards feeling thus: ‘This is mine, this I am, this is my self’. One regards craving thus: ‘This is mine, this I am, this is myself’.

19] "One regards the tongue thus: ‘This is mine, this I am, this is my self’. One regards flavors thus: ‘This is mine, this I am, this is my self’. One regards tongue-consciousness thus: ‘This is mine, this I am, this is my self’. One regards tongue-contact thus: ‘This is mine, this I am, this is my self’. One regards feeling thus: ‘This is mine, this I am, this is my self’. One regards craving thus: ‘This is mine, this I am, this is my self’.

20] "One regards the body thus: ‘This is mine, this I am, this is my self’. One regards tangibles thus: ‘This is mine, this I am, this is my self’. One regards body-consciousness thus: ‘This is mine, this I am, this is my self’. One regards body-contact thus: ‘This is mine, this I am, this is my self’. One regards feeling thus: ‘This is mine, this I am, this is my self’. One regards craving thus: ‘This is mine, this I am, this is my self’.

21] "One regards the mind thus: ‘This is mine, this I am, this is my self’. One regards mind-objects thus: ‘This is mine, this I am, this is my self’. One regards mind-consciousness thus: ‘This is mine, this I am, this is my self’. One regards mind-contact thus: ‘This is mine, this I am, this is my self’. One regards feeling thus: ‘This is mine, this I am, this is my self’. 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. (i) One regards the eye thus: ‘This is not mine, this I am not, this is not my self’. One regards forms thus: ‘This is not mine, this I am not, this is not my self’. One regards eye-consciousness thus: ‘This is not mine, this I am not, this is not my self’. One regards eye-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self’. One regards craving thus: ‘This is not mine, this I am not, this is not my self’.

23] "One regards the ear thus: ‘This is not mine, this I am not, this is not my self’. One regards sounds thus: ‘This is not mine, this I am not, this is not my self’. One regards ear-consciousness thus: ‘This is not mine, this I am not, this is not my self’. One regards ear-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self’. One regards craving thus: ‘This is not mine, this I am not, this is not my self’.






24] "One regards the nose thus: ‘This is not mine, this I am not, this is not my self’. One regards odors thus: ‘This is not mine, this I am not, this is not my self’. One regards nose-consciousness thus: ‘This is not mine, this I am not, this is not my self’. One regards nose-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self’. One regards craving thus: ‘This is not mine, this I am not, this is not my self’.

25] "One regards the tongue thus: ‘This is not mine, this I am not, this is not my self’. One regards flavors thus: ‘This is not mine, this I am not, this is not my self’. One regards tongue-consciousness thus: "This is not mine, this I am not, this is not my self’. One regards tongue-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self.’ One regards craving thus: ‘This is not mine, this I am not, this is not my self’.

26] "One regards the body thus: ‘This is not mine, this I am not, this is not my self’. One regards tangibles thus: ‘This is not mine, this I am not, this is not my self’. One regards body-consciousness thus: ‘This is not mine, this I am not, this is not my self’. One regards body-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self’. One regards craving thus: ‘This is not mine, this I am not, this is not my self’.

27] "One regards the mind thus: ‘This is not mine, this I am not, this is not my self’. One regards mind-objects thus: ‘This is not mine, this I am not, this is not my self’. One regards mind-consciousness thus: ‘This is not mine, this I am not, this is not my self’. One regards mind-contact thus: ‘This is not mine, this I am not, this is not my self’. One regards feeling thus: ‘This is not mine, this I am not, this is not my self’. One regards craving thus: ‘This is not mine, this I am not, this is not my self’.

(The Underlying Tendencies)

28] (i) "Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises [an eye- feeling] felt as pleasant or painful or neither pleasant nor painful. 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 neither pleasant nor painful 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 pleasant nor painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.

29] "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises: the meeting of the three is contact; with contact as condition there arises [an ear- feeling] felt as pleasant or painful or neither-pleasant-nor-painful. 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 neither-pleasant nor-painful 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-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.

30] "Bhikkhus, dependent on the nose and odors, nose-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither-pleasant-nor-painful. 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-pleasant-nor-painful 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-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.

31] "Bhikkhus, dependent on the tongue and flavors, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither-pleasant-nor-painful. 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-pleasant-nor-painful 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-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.

32] "Bhikkhus, dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither-pleasant-nor-painful. 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-pleasant-nor-painful 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-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.

33] "Bhikkhus, 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-pleasant-not-painful. 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-pleasant-nor-painful 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 should 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 mind-painful feeling, without extirpating the underlying tendency to ignorance in regard to neither-pleasant-nor-painful feeling, without abandoning ignorance and arousing true knowledge - this is impossible.
(The Abandonment of the Underlying Tendencies)

34] "Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises [an 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 remains 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.

35] "Bhikkhus, dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there arises [an ear 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 to 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.

36] "Bhikkhus, dependent on the nose and odors, nose-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 in regard to neither-painful-nor-pleasant feeling, by abandoning ignorance and arousing true knowledge - this is possible.


37] "Bhikkhus, dependent on the tongue and flavors, tongue-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.

38] "Bhikkhus, dependent on the body and tangibles, body-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.


39] "Bhikkhus, 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. 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 for 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.

(Liberation)

40] "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, disenchanted with sounds, disenchanted with ear-consciousness, disenchanted with ear-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the nose, disenchanted with odors, disenchanted with nose-consciousness, disenchanted with nose-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the tongue, disenchanted with flavors, disenchanted with tongue-consciousness, disenchanted with tongue-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the body, disenchanted with tangibles, disenchanted with body-consciousness, disenchanted with body-contact, disenchanted with feeling, disenchanted with craving.

"He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling, disenchanted with craving.

41] "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.’ "

That 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.