Majjhima Nikaya


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Majjhima Nikāya
III. Upari Paṇṇāsa
5. Saḷāyatana Vagga

Sutta 148

The Cha-Chakka Suttaɱ

The Six-By-Six-K-kha Sutta

Translated from the Pali by Michael Olds

 


 

[1][chlm][pts][than][ntbb][upal] I HEAR TELL:

Once Upon a time The Lucky Man, Savatthi-town, Anathapindika's Park, Jeta Grove, came-a revisiting.

There, to the Beggars gathered round he said:

Beggars!

and: Broke Tooth! the Beggars responded,
and then Bhagava said:

I will speak to you, beggars,
of a dhamma that is helpful from the get-go,
helpful in the middle,
helpful right up to the end,
I will clearly explain to you the best of lives,
true to the spirit and the letter,
advantageous throughout,
that is,
The Six-By-Six-K-ka.

Listen, Pay Attention.
Give Ear.
I will speak!

Even so, Bhante!

Six internal sense spheres are to be known,
the six external sense spheres are to be known,
six cases of consciousness are to be known,
six cases of contact are to be known,
six cases of sense experience are to be known,
six cases of hunger/thirst are to be known.

 


 

Six internal sense spheres are to be known.

This is said based on what?

The Eye sense sphere.
The Ear sense sphere.
The Nose sense sphere.
The Tongue sense sphere.
The Body sense sphere.
The Mind sense sphere.

It is based on these that it is said
"Six internal sense spheres are to be known."

This is the first six.

 


 

Six external sense spheres are to be known.

This is said based on what?

The Material Shape sense sphere.
The Sound sense sphere.
The Scent sense sphere.
The Flavor sense sphere.
The Tangible sense sphere.
The Mental Object sense sphere.

It is based on these that it is said
"Six external sense spheres are to be known."

This is the second six.

 


 

Six cases of consciousness are to be known.

This is said based on what?

Rebounding off Eye and Material shape Visual Consciousness appears.
Rebounding off Ear and Sounds Auditory Consciousness appears.
Rebounding off Nose and Scents Consciousness of Scents appears.
Rebounding off Tongue and Flavors Consciousness of Tastes appears.
Rebounding off Body and Touches Consciousness of Touch appears.
Rebounding off Mind and Mental Object Consciousness of Ideas appears.

It is based on these that it is said
"Six cases of consciousness are to be known."

This is the third six.

 


 

Six cases of contact are to be known.

This is said based on what?

Rebounding off Eye and Material shape Visual Consciousness appears;
the three joined up is Contact.
Rebounding off Ear and Sounds Auditory Consciousness appears;
the three joined up is Contact.
Rebounding off Nose and Scents Consciousness of Scents appears;
the three joined up is Contact.
Rebounding off Tongue and Flavors Consciousness of Scents appears;
the three joined up is Contact.
Rebounding off Body and Touches Consciousness of Touch appears;
the three joined up is Contact.
Rebounding off Mind and Mental Object Consciousness of Ideas appears;
the three joined up is Contact.

It is based on these that it is said
"Six cases of contact are to be known."

This is the fourth six.

 


 

Six cases of sense experience are to be known.

This is said based on what?

Rebounding off the Eye and Material shape Visual Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience.
Rebounding off Ear and Sounds Auditory Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience.
Rebounding off Nose and Scents Consciousness of Scents appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience.
Rebounding off Tongue and Flavors Consciousness of Scents appears;
the tdhree joined up is Contact;
Rebounding off the contact is Sense Experience.
Rebounding off Body and Touches Consciousness of Touch appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience.
Rebounding off Mind and Mental Object Consciousness of Ideas appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience.

It is based on these that it is said
"Six cases of sense experience are to be known."

This is the fifth six.

 


 

Six cases of hungar/thirst are to be known.

This is said based on what?

Rebounding off the Eye and Material shape Visual Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.
Rebounding off Ear and Sounds Auditory Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.
Rebounding off Nose and Scents Consciousness of Scents appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.
Rebounding off Tongue and Flavors Consciousness of Scents appears;
the tdhree joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.
Rebounding off Body and Touches Consciousness of Touch appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.
Rebounding off Mind and Mental Object Consciousness of Ideas appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is Hungar/Thirst.

It is based on these that it is said
"Six cases of hungar/thirst are to be known."

This is the sixth six.

 


 

Beggars, to say that the eye sense sphere is the self
is absurd because the appearance and end of the eye can be seen.

Since the appearance and end of the eye can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the eye sense sphere
is not to be understood as the self.

Beggars, to say that the ear sense sphere is the self
is absurd because the appearance and end of the ear can be seen.

Since the appearance and end of the ear can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the ear sense sphere
is not to be understood as the self.

Beggars, to say that the nose sense sphere is the self
is absurd because the appearance and end of the nose can be seen.

Since the appearance and end of the nose can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the nose sense sphere
is not to be understood as the self.

Beggars, to say that the tongue sense sphere is the self
is absurd because the appearance and end of the tongue can be seen.

Since the appearance and end of the tongue can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the tongue sense sphere
is not to be understood as the self.

Beggars, to say that the body sense sphere is the self
is absurd because the appearance and end of the body can be seen.

Since the appearance and end of the body can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the body sense sphere is not to be understood as the self.

Beggars, to say that the mind sense sphere is the self
is absurd because the appearance and end of the mind can be seen.

Since the appearance and end of the mind can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the mind sense sphere
is not to be understood as the self.

Beggars, to say that the material shape sense sphere is the self
is absurd because the appearance and end of material shape can be seen.

Since the appearance and end of material shape can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the material shape sense sphere
is not to be understood as the self.

Beggars, to say that the sound sense sphere is the self
is absurd because the appearance and end of sound can be seen.

Since the appearance and end of sound can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the sound sense sphere
is not to be understood as the self.

Beggars, to say that the scent sense sphere is the self
is absurd because the appearance and end of scent can be seen.

Since the appearance and end of scent can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the scent sense sphere
is not to be understood as the self.

Beggars, to say that the taste sense sphere is the self
is absurd because the appearance and end of taste can be seen.

Since the appearance and end of taste can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the taste sense sphere
is not to be understood as the self.

Beggars, to say that the tangible sense sphere is the self
is absurd because the appearance and end of the tangible can be seen.

Since the appearance and end of the tangible can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the tangible sense sphere
is not to be understood as the self.

Beggars, to say that the mental object sense sphere is the self
is absurd because the appearance and end of the mental object can be seen.

Since the appearance and end of the mental object can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why the mental object sense sphere
is not to be understood as the self.

Beggars, to say that visual consciousness is the self
is absurd because the appearance and end of visual consciousness can be seen.

Since the appearance and end of visual consciousness can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why visual consciousness
is not to be understood as the self.

Beggars, to say that auditory consciousness is the self
is absurd because the appearance and end of auditory consciousness can be seen.

Since the appearance and end of auditory consciousness can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why auditory consciousness
is not to be understood as the self.

Beggars, to say that consciousness of scent is the self
is absurd because the appearance and end of consciousness of scent can be seen.

Since the appearance and end of consciousness of scent can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why consciousness of scent
is not to be understood as the self.

Beggars, to say that taste consciousness is the self
is absurd because the appearance and end of taste consciousness can be seen.

Since the appearance and end of taste consciousness can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why taste consciousness
is not to be understood as the self.

Beggars, to say that touch consciousness is the self
is absurd because the appearance and end of touch consciousness can be seen.

Since the appearance and end of touch consciousness can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why touch consciousness is not to be understood as the self.

Beggars, to say that mental consciousness is the self
is absurd because the appearance and end of mental consciousness can be seen.

Since the appearance and end of mental consciousness can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why mental consciousness
is not to be understood as the self.

Beggars, to say that visual contact is the self
is absurd because the appearance and end of visual contact can be seen.

Since the appearance and end of visual contact can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why visual contact
is not to be understood as the self.

Beggars, to say that auditory contact is the self
is absurd because the appearance and end of auditory contact can be seen.

Since the appearance and end of auditory contact can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why auditory contact
is not to be understood as the self.

Beggars, to say that contact with scent is the self
is absurd because the appearance and end of contact with scent can be seen.

Since the appearance and end of contact with scent can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why contact with scent
is not to be understood as the self.

Beggars, to say that taste contact is the self
is absurd because the appearance and end of taste contact can be seen.

Since the appearance and end of taste contact can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why taste contact
is not to be understood as the self.

Beggars, to say that touch contact is the self
is absurd because the appearance and end of touch contact can be seen.

Since the appearance and end of touch contact can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why touch contact
is not to be understood as the self.

Beggars, to say that mental contact is the self
is absurd because the appearance and end of mental contact can be seen.

Since the appearance and end of mental contact can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why mental contact
is not to be understood as the self.

Beggars, to say that visual sense experience is the self
is absurd because the appearance and end of visual sense experience can be seen.

Since the appearance and end of visual sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why visual sense experience
is not to be understood as the self.

Beggars, to say that auditory sense experience is the self
is absurd because the appearance and end of auditory sense experience can be seen.

Since the appearance and end of auditory sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why auditory sense experience
is not to be understood as the self.

Beggars, to say that scent sense experience is the self
is absurd because the appearance and end of scent sense experience can be seen.

Since the appearance and end of scent sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why scent sense experience
is not to be understood as the self.

Beggars, to say that taste sense experience is the self
is absurd because the appearance and end of taste sense experience can be seen.

Since the appearance and end of taste sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why taste sense experience
is not to be understood as the self.

Beggars, to say that touch sense experience is the self
is absurd because the appearance and end of touch sense experience can be seen.

Since the appearance and end of touch sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why touch sense experience
is not to be understood as the self.

Beggars, to say that mental sense experience is the self
is absurd because the appearance and end of mental sense experience can be seen.

Since the appearance and end of mental sense experience can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why mental sense experience
is not to be understood as the self.

Beggars, to say that visual hungar/thirst is the self
is absurd because the appearance and end of visual hungar/thirst can be seen.

Since the appearance and end of visual hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why visual hungar/thirst
is not to be understood as the self.

Beggars, to say that auditory hungar/thirst is the self
is absurd because the appearance and end of auditory hungar/thirst can be seen.

Since the appearance and end of auditory hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why auditory hungar/thirst
is not to be understood as the self.

Beggars, to say that scent hungar/thirst is the self
is absurd because the appearance and end of scent hungar/thirst can be seen.

Since the appearance and end of scent hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why scent hungar/thirst
is not to be understood as the self.

Beggars, to say that taste hungar/thirst is the self
is absurd because the appearance and end of taste hungar/thirst can be seen.

Since the appearance and end of taste hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why taste hungar/thirst
is not to be understood as the self.

Beggars, to say that touch hungar/thirst is the self
is absurd because the appearance and end of touch hungar/thirst can be seen.

Since the appearance and end of touch hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why touch hungar/thirst
is not to be understood as the self.

Beggars, to say that mental hungar/thirst is the self
is absurd because the appearance and end of mental hungar/thirst can be seen.

Since the appearance and end of mental hungar/thirst can be seen
one would be forced to accept the proposition:
"The self appears and ends in myself."

This is why mental hungar/thirst
is not to be understood as the self.

 


 

Beggars, this is the way of going
which rebounds in holding it to be true
that there can be that which can be called
"My Own."

One sees it like this:
"The eye sense sphere is me, my self, mine."
"The ear sense sphere is me, my self, mine."
"The nose sense sphere is me, my self, mine."
"The tongue sense sphere is me, my self, mine."
"The body sense sphere is me, my self, mine."
"The mind sense sphere is me, my self, mine."

One sees it like this:
"The material shape sense sphere is me, my self, mine."
"The sound sense sphere is me, my self, mine."
"The scent sense sphere is me, my self, mine."
"The taste sense sphere is me, my self, mine."
"The tangible sense sphere is me, my self, mine."
"The mental object sense sphere is me, my self, mine."

One sees it like this:
"Visual consciousness is me, my self, mine."
"Auditory consciousness is me, my self, mine."
"Scent consciousness is me, my self, mine."
"Taste consciousness is me, my self, mine."
"Touch consciousness is me, my self, mine."
"Mental consciousness is me, my self, mine."

One sees it like this:
"Visual contact is me, my self, mine."
"Auditory contact is me, my self, mine."
"Contact with scents is me, my self, mine."
"Taste contact is me, my self, mine."
"Touch contact is me, my self, mine."
"Mental contact is me, my self, mine."

One sees it like this:
"Visual sense experience is me, my self, mine."
"Auditory sense experience is me, my self, mine."
"Scent sense experience is me, my self, mine."
"Taste sense experience is me, my self, mine."
"Touch sense experience is me, my self, mine."
"Mental sense experience is me, my self, mine."

One sees it like this:
"Visual hungar/thirst is me, my self, mine."
"Auditory hungar/thirst is me, my self, mine."
"Hungar/thirst for scents is me, my self, mine."
"Taste hungar/thirst is me, my self, mine."
"Touch hungar/thirst is me, my self, mine."
"Mental hungar/thirst is me, my self, mine."

 


 

Beggars, this is the way of going
which rebounds in the ending
of holding it to be true
that there can be that which can be called
"My Own."

One sees it like this:
"The eye sense sphere is not me, not my self, not mine."
"The ear sense sphere is not me, not my self, not mine."
"The nose sense sphere is not me, not my self, not mine."
"The tongue sense sphere is not me, not my self, not mine."
"The body sense sphere is not me, not my self, not mine."
"The mind sense sphere is not me, not my self, not mine."

One sees it like this:
"The material shape sense sphere is not me, not my self, not mine."
"The sound sense sphere is not me, not my self, not mine."
"The scent sense sphere is not me, not my self, not mine."
"The taste sense sphere is not me, not my self, not mine."
"The tangible sense sphere is not me, not my self, not mine."
"The mental object sense sphere is not me, not my self, not mine."

One sees it like this:
"Visual consciousness is not me, not my self, not mine."
"Auditory consciousness is not me, not my self, not mine."
"Scent consciousness is not me, not my self, not mine."
"Taste consciousness is not me, not my self, not mine."
"Touch consciousness is not me, not my self, not mine."
"Mental consciousness is not me, not my self, not mine."

One sees it like this:
"Visual contact is not me, not my self, not mine."
"Auditory contact is not me, not my self, not mine."
"Contact with scents is not me, not my self, not mine."
"Taste contact is not me, not my self, not mine."
"Touch contact is not me, not my self, not mine."
"Mental contact is not me, not my self, not mine."

One sees it like this:
"Visual sense experience is not me, not my self, not mine."
"Auditory sense experience is not me, not my self, not mine."
"Scent sense experience is not me, not my self, not mine."
"Taste sense experience is not me, not my self, not mine."
"Touch sense experience is not me, not my self, not mine."
"Mental sense experience is not me, not my self, not mine."

One sees it like this:
"Visual hungar/thirst is not me, not my self, not mine."
"Auditory hungar/thirst is not me, not my self, not mine."
"Hungar/thirst for scents is not me, not my self, not mine."
"Taste hungar/thirst is not me, not my self, not mine."
"Touch hungar/thirst is not me, not my self, not mine."
"Mental hungar/thirst is not me, not my self, not mine."

 


 

Rebounding off the Eye and Material shape, beggars,
Visual Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience
which is either Pleasant, Unpleasant, or Not Pleasant but Not Unpleasant.

In contact with the Pleasant Sense Experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the Unpleasant Sense Experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the Not Pleasant but Not Unpleasant Sense Experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

Rebounding off the ear and sounds, beggars,
auditory consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the unpleasant sense experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

Rebounding off the nose and scents, beggars,
consciousness of scents appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant, or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the unpleasant sense experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

Rebounding off the tongue and tastes, beggars,
taste consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the unpleasant sense experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

Rebounding off the body and touches, beggars,
touch consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the unpleasant sense experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

Rebounding off the mind and mental objects,
beggars, mental consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
delighting in it,
welcoming it,
becoming attached to it,
standing firm thus,
there is bias towards lust.

In contact with the unpleasant sense experience,
grieving,
irritated,
lamenting,
beating the breast,
wailing and going mad,
there is a bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or it's sweetness,
or it's wretchedness,
or it's being left,
there is a bias towards blindness.

 


 

Rebounding off the eye and material shape,
visual consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

Rebounding off the ear and sounds,
auditory consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

Rebounding off the nose and scents,
scent consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

Rebounding off the tongue and tastes,
taste consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

Rebounding off the body and tangibles,
touch consciousness appears;
the three joined up is contact;
Rebounding off the contact
is sense experience which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

Rebounding off the mind and mental objects,
mental consciousness appears;
the three joined up is contact;
Rebounding off the contact is sense experience
which is either pleasant,
unpleasant,
or not pleasant but not unpleasant.

In contact with the pleasant sense experience,
not delighting in it,
not welcoming it,
not becoming attached to it,
standing firm thus,
there is no bias towards lust.

In contact with the unpleasant sense experience,
not grieving,
not irritated,
not lamentaing,
not beating the breast,
not wailing and going mad,
there is no bias towards repulsion.

In contact with the not pleasant but not unpleasant sense experience,
understanding as it really is
the basis for its appearance,
understanding the basis for its termination,
and it's sweetness,
and it's wretchedness,
and it's being left,
there is no bias towards blindness.

 


 

So Seeing, beggars,
the well-taught student of the Aristocrats
has had enough of The Eye,
has had enough of Material Shape,
has had enough of Eye Consciousness,
has had enough of Eye Contact,
has had enough of Eye Sense Experience,
has had enough of Eye hungar/thirst.

He has had enough of The Ear and Sounds.

He has had enough of The Nose and Scents.

He has had enough of The Tongue and Tastes.

He has had enough of The Body and Touches.

He has had enough of The Mind and Mental Objects.

Having had enough
he becomes dispassionate;
being dispassionate is freedom;
in freedom seeing freedom
is knowledge of freedom
and the knowledge comes:

"Left Behind is Rebirth,
Lived was the Best of Lives,
Done is Duty's Doing,
no more hither and yon
nor it'n-n-at'n me!"

That's what Bhagava said,
and I hear tell the beggars there were happy to hear what was said,
and furthermore I am given to understand
that during the course of this sutta
some sixty beggars were freed from the asavas without remainder.[1]

 


 

[1] Horner has this footnote: MA.v.101 says that besides the sixty monks who became arahants when the Buddha first gave this Discourse, on each occasion of its preaching by Sariputta or Moggallana or eighty of the great Elders a like number attained arahantship. Later, each time Maliyadeva, an Elder (see Mhvs.p.262) preached it at sixty different places in Ceylon, sixty monks attained arahantship. Once, after it had been preached by Tipitaka-Culanaga, a thousand monks did so. (MO: of course that last broke the spell.)


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