Majjhima Nikāya
III. Upari Paṇṇāsa
5. Saḷāyatana Vagga

The Middle Length Discourses of the Buddha

Sutta 148

Cha-Chakka Suttaɱ

The Six Sets of Six

Translated from the Pali by Ñanamoli Thera.
edited and revised by Bhikkhu Bodhi.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License

Also from The Lion's Roar: Two Discourses of the Buddha (WH 390/391),
edited and revised by Bhikkhu Bodhi,
(Kandy: Buddhist Publication Society, 1993).
Copyright ©1993 Buddhist Publication Society.

As presented by Bhikkhu Vimalaramsi

Bhikkhu Vimalaramsi's Note

This Sutta is key to helping the student to release Ego identification. It helps us to realize the truth about how the process of our existence actually works. WE are not what we think we are ! It is very clear in this description of what is actually happening. It is meant to be read out-loud. Do not read it fast. Read it deliberately and consider each section of it as you go along. Reading it out-loud as a group is very helpful.)
this version has removed all ditto marks so it may be read out-loud in its entirety to realize the end of craving through the six sense doors and to discover the true impersonal nature of the process!

[1][chlm][pts][than][upal][olds] THUS HAVE I HEARD:

On one occasion the Blessed One was living at Sāvatthi in Jeta's Grove, Anathanpindika'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 "'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 "'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-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 "'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 tongue and flavors
tongue-consciousness arises; dependent on the body and tangibles
body-consciousness arises; dependent on 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 "'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 eye-contact.

Dependent on the ear and sounds
ear-consciousness arises; the meeting of the three is ear-contact.

Dependent on the nose and odors
nose-consciousness arises; the meeting of the three is nose-contact.

Dependent on the tongue and flavors
tongue-consciousness arises; the meeting of the three is tongue-contact.

Dependent on body and tangibles
body-consciousness arises; the meeting of the three is body-contact.

Dependent on mind and mind objects
mind-consciousness arises; the meeting of the three is mind-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; with the meeting of the three there is eye-contact; with eye-contact as condition there is eye-feeling.

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

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

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

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

Dependent on the mind and mind objects
mind-consciousness arises; with the meeting of the three there is mind-contact; with mind-contact as condition there is mind-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.

9 "'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 eye-contact; with eye-contact as condition there is eye-feeling; with eye-feeling as condition there is eye-craving.

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

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

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

Dependent on the body and tangibles
body-consciousness arises.

The meeting of the three is body-contact; with body-contact as condition there is body-feeling; with body-feeling as condition there is body-craving.

Dependent on mind and mind object
mind-consciousness arises.

The meeting of the three is mind-contact; with mind-contact as condition there is mind-feeling; with mind-feeling as condition there is mind-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 "If anyone says
'The eye is self,' that is not acceptable.

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 acceptable for anyone to say
'The eye is self.' Thus the eye is not self.

"If anyone says
'eye-forms are self'
that is not acceptable.

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 acceptable for anyone to say
'eye-forms are self.' Thus the eye is not self
forms are not self.

"If anyone says
'eye-consciousness is self'
that is not acceptable.

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 acceptable for anyone to say
'eye-consciousness is self.' Thus eye is not self
forms are not self
eye-consciousness is not self.

"If anyone says
'eye-contact is self,' that is not acceptable.

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 acceptable for anyone to say
'eye-contact is self'.

Thus eye is not self
forms are not self
eye-consciousness is not self
eye-contact is not self.

"If anyone says
"eye-feeling is self"
that is not acceptable.

The rise and fall of the eye-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 acceptable for anyone to say 'eye-feeling is self'.

Thus the eye is not self
forms are not self
eye-consciousness is not self
eye-contact is not self
eye-feeling is not self.

"If anyone says
'eye-craving is self'
that is not acceptable.

The rise and fall of eye-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 acceptable for anyone to say 'eye-craving is self'.

Thus eye is not self
forms are not self
eye-consciousness is not self
eye-contact is not self
eye-feeling is not self
eye-craving is not self.

11 "If anyone says
'ear is self'
that is not acceptable.

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 acceptable for anyone to say
'The ear is self.' Thus the ear is not self.

"If anyone says
'sounds are self,' that is not acceptable.

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 acceptable 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 acceptable.

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 acceptable 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 acceptable.

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 acceptable 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
'ear-feeling is self'
that is not acceptable.

The rise and fall of eye-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 acceptable for anyone to say
'ear-feeling is self'.

Thus the ear is not self
sounds are not self
ear-consciousness is not self
ear-contact is not self
ear-feeling is not self.

"If anyone says
'ear-craving is self'
that is not acceptable.

The rise and fall of ear-craving is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable for anyone to say
'ear-craving is self'.

Thus the ear is not self
sounds are not self
ear-consciousness is not self
ear-contact is not self
ear-feeling is not self
ear-craving is not self.

12 "If anyone says
'nose is self'
that is not acceptable.

The rise and fall of the nose is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable for anyone to say
'The nose is self'.

Thus the nose is not self.

"If anyone says
'odors are self'
that is not acceptable.

The rise and fall of odors are seen and understood
and since their rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable 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 acceptable.

The rise and fall of nose-consciousness is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable 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 acceptable.

The rise and fall of nose-contact is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable 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
'nose-feeling is self'
that is not acceptable.

The rise and fall of nose-feeling is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable for anyone to say
nose-feeling is self'.

Thus nose is not self
odors are not self
nose-consciousness is not self
nose-contact is not self
nose-feeling is not self.

"If anyone says 'nose-craving is self'
that is not acceptable.

The rise and fall of nose-craving is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable for anyone to say
'nose-craving is self'.

Thus nose is not self
odors are not self
nose-consciousness is not self
nose-contact is not self
nose-feeling is not self
nose-craving is not self.

13 "If anyone says
'The tongue is self'
that is not acceptable.

The rise and fall of tongue is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls.' That is why it is not acceptable for anyone to say
'The tongue is self.' Thus the tongue is not self.

"If anyone says
'flavors are self'
that is not acceptable.

The rise and fall of flavors are seen and understood
and since their rise and fall are discerned
it follows: 'My self rises and falls.' That is why it is not acceptable 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 acceptable.

The rise and fall of tongue-consciousness is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls.' That is why it is not acceptable 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 acceptable.

The rise and fall of tongue-contact is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls.' That is why it is not acceptable 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
'tongue-feeling is self'
that is not acceptable.

The rise and fall of tongue-feeling is seen and understood
and since its rise and fall are discerned
it follows: 'My self rises and falls'.

That is why it is not acceptable for anyone to say
'tongue-feeling is self'.

Thus tongue is not self
flavors are not self
tongue-consciousness is not self
tongue-contact is not self
tongue-feeling is not self.

"If anyone says
'tongue-craving is self'
that is not acceptable.

The rise and fall of tongue-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 acceptable for anyone to say
'tongue-craving is self'.

Thus the tongue is not self
flavors are not self
tongue-consciousness are not self
tongue-contact is not self
tongue-feeling is not self
tongue-craving is not self.

14 "If anyone says
'body is self'
that is not acceptable.

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 acceptable for anyone to say
'body is self'.

Thus the body is not self.

"If anyone says
'Tangibles are self'
that is not acceptable.

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 acceptable 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 acceptable.

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 acceptable 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 acceptable.

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 acceptable 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
body-feeling is self'
that is not acceptable.

The rise and fall of body-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 acceptable for anyone to say
'body-feeling is self'.

Thus the body is not self
tangibles are not self
body-consciousness is not self
body-contact is not self
body-feeling is not self.

"If anyone says
'body-craving is self'
that is not acceptable.

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 acceptable for anyone to say
'body-craving is self'.

Thus the body is not self
tangibles are not self
body-consciousness is not self
body-contact is not self
body-feeling is not self
body-craving is not self.

15 "If anyone says
'Mind is self'
that is not acceptable.

The rise and fall of 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 acceptable for anyone to say
'Mind is self'.

Thus mind is not self.

"If anyone says
'Mind-objects are self'
that is not acceptable.

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 acceptable for anyone to say
'Mind-objects are self'.

Thus mind is not self
mind-objects are not self.

"If anyone says
'mind-consciousness is self'
that is not acceptable.

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 acceptable for anyone to say
'mind-consciousness is self'.

Thus mind is not self
mind-objects are not self
mind-consciousness is not self.

"If anyone says
'mind-contact is self'
that is not acceptable.

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 acceptable for anyone to say
'mind-contact is self'.

Thus mind is not self
mind-objects are not self
mind-consciousness is not self
mind-contact is not self.

"If anyone says
'mind-feeling is self'
that is not acceptable.

The rise and fall of mind-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 acceptable for anyone to say
'mind-feeling is self'.

Thus mind is not self
mind-objects are not self
mind-consciousness is not self
mind-contact is not self
mind-feeling is not self.

"If anyone says
"mind-craving is self'
that is not acceptable.

The rise and fall of mind-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 acceptable for anyone to say
'mind-craving is self'.

Thus mind is not self
mind-objects are not self
mind-consciousness is not self
mind-contact is not self
mind-feeling is not self
mind- 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 eye-feeling thus: 'This is mine
this I am
this is my self.' One regards eye-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 ear-feeling thus: 'This is mine
this I am
this is my self.' One regards ear-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 nose-feeling thus: 'This is mine
this I am
this is my self'.

One regards nose-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 tongue-feeling thus: 'This is mine
this I am
this is my self'.

One regards tongue-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 body-feeling thus: 'This is mine
this I am
this is my self'.

One regards body-craving thus: 'This is mine
this I am
this is my self'.

21 "One regards 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 mind-feeling thus: 'This is mine
this I am
this is my self'.

One regards mind-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 eye-feeling thus: 'This is not mine
this I am not
this is not my self'.

One regards eye-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 ear-feeling thus: 'This is not mine
this I am not
this is not my self'.

One regards ear-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 nose-feeling thus: 'This is not mine
this I am not
this is not my self'.

One regards nose-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 tongue-feeling thus: 'This is not mine
this I am not
this is not my self.' One regards tongue-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 body-feeling thus: 'This is not mine
this I am not
this is not my self'.

One regards body-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 mind-feeling thus: 'This is not mine
this I am not
this is not my self'.

One regards mind-craving thus: 'This is not mine
this I am not
this is not my self'.

The Underlying Tendencies

28 "Bhikkhus
dependent on the eye and forms
eye-consciousness arises; the meeting of the three is eye-contact; with eye-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 eye-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 eye-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 eye-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 eye-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 eye-feeling
without abolishing the underlying tendency to aversion towards eye-painful feeling
without extirpating the underlying tendency to ignorance in regard to neither pleasant nor painful eye-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 ear-contact; with ear-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 ear-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 ear-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 ear-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 ear-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 ear-feeling
without abolishing the underlying tendency to aversion towards painful ear-feeling
without extirpating the underlying tendency to ignorance in regard to neither-pleasant-nor-painful ear-feeling
without abandoning ignorance and arousing true knowledge - this is impossible.

30 "Bhikkhus
dependent on nose and odors
nose-consciousness arises; the meeting of the three is nose-contact; with nose-contact as condition there arises [a nose-feeling] felt as pleasant or painful or neither-pleasant-nor-painful.

When one is touched by a nose-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 nose-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 nose-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 nose-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 nose-feeling
without abolishing the underlying tendency to aversion towards nose-painful feeling
without extirpating the underlying tendency to ignorance in regard to neither-pleasant-nor-painful nose-feeling
without abandoning ignorance and arousing true knowledge - this is impossible.

31 "Bhikkhus
dependent on tongue and flavors
tongue-consciousness arises; the meeting of the three is tongue-contact; with tongue-contact as condition there arises [a tongue-feeling] felt as pleasant or painful or neither-pleasant-nor-painful.

When one is touched by a pleasant tongue-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 tongue-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 tongue-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 tongue-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 tongue-feeling
without abolishing the underlying tendency to aversion towards painful tongue-feeling
without extirpating the underlying tendency to ignorance in regard to neither-pleasant-nor-painful tongue-feeling
without abandoning ignorance and arousing true knowledge - this is impossible.

32 "Bhikkhus
dependent on body and tangibles
body-consciousness arises; the meeting of the three is body-contact; with body-contact as condition there arises [a body-feeling] felt as pleasant or painful or neither-pleasant-nor-painful.

When one is touched by a pleasant body-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 body-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 body-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 body-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 body-feeling
without abolishing the underlying tendency to aversion towards painful body-feeling
without extirpating
the underlying tendency to ignorance in regard to neither-pleasant-nor-painful body-feeling
without abandoning ignorance and arousing true knowledge -this is impossible.

33 "Bhikkhus
dependent on mind and mind-objects
mind-consciousness arises; the meeting of the three is mind-contact; with mind-contact as condition there arises [a mind-feeling] felt as pleasant or painful or neither-pleasant-not-painful.

When one is touched by a pleasant mind-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 mind-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 mind-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 mind-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 mind-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 mind-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 eye-contact; with eye-contact as condition there arises [an eye-feeling] felt as pleasant or painful or neither-painful-nor-pleasant.

When one is touched by a pleasant eye-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 eye-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 eye-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that eye-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 eye-feeling
by abolishing the underlying tendency to aversion towards painful eye-feeling
by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant eye-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 ear-contact; with ear-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 ear-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 ear-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 ear-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that ear-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 ear-feeling
by abolishing the underlying tendency to aversion towards painful ear-feeling
by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant ear-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 nose-contact; with nose-contact as condition there arises [a nose-feeling] felt as pleasant or painful or neither-painful-nor-pleasant.

When one is touched by a pleasant nose-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 nose-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 nose-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that nose-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 nose-feeling
by abolishing the underlying tendency to aversion towards painful nose-feeling
by extirpating the underlying tendency in regard to neither-painful-nor-pleasant nose-feeling
by abandoning ignorance and arousing true knowledge - that is possible.

37 "Bhikkhus
dependent on the tongue and flavors
tongue-consciousness arises; the meeting of the three is tongue-contact; with tongue-contact as condition there arises [a tongue-feeling] felt as pleasant or painful or neither-painful-nor-pleasant.

When one is touched by a pleasant tongue-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 tongue-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 tongue-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that tongue-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 tongue-feeling
by abolishing the underlying tendency to aversion towards painful tongue-feeling
by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant tongue-feeling
by abandoning ignorance and arousing true knowledge -this is possible.

38 "Bhikkhus
dependent on body and tangibles
body-consciousness arises; the meeting of the three is body-contact; with body-contact as condition there arises [a body-feeling] felt as pleasant or painful or neither-painful-nor-pleasant.

When one is touched by a pleasant body-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 body-feeling
if one does not sorrow
grieve and lament
does not weep beating one's breast
then the underlying tendency to aversion does not lie within one.

When one is touched by a neither-painful-nor-pleasant body-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that body-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 body-feeling
by abolishing the underlying tendency to aversion towards painful body-feeling
by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant body-feeling
by abandoning ignorance and arousing true knowledge - this is possible.

39 "Bhikkhus
dependent on mind and mind-objects
mind-consciousness arises; the meeting of the three is mind-contact; with mind-contact as condition there arises [a mind-feeling] felt as pleasant or painful or neither-painful-nor-pleasant.

When one is touched by a pleasant mind-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 mind-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 mind-feeling
if one understands as it actually is the origination
the disappearance
the gratification
the danger
and the escape in regard to that mind-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 mind-feeling
by abolishing the underlying tendency to aversion for painful mind-feeling
by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant mind-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 eye-feeling
disenchanted with eye-craving.

"He becomes disenchanted with the ear
disenchanted with sounds
disenchanted with ear-consciousness
disenchanted with ear-contact
disenchanted with ear-feeling
disenchanted with ear-craving.

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

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

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

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

Revised April 23 - 2003 this version has removed all ditto marks so it may be read out-loud in its entirety to realize the end of craving through the six sense doors and to discover the true impersonal nature of the process!

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Majjhima Nikāya III. Upari Paṇṇāsa 5. Saḷāyatana Vagga