Majjhima Nikāya
III. Upari Paṇṇāsa
5. Saḷāyatana Vagga

Sutta 148

Cha-Chakka Suttaṃ

Six-By-Six

Translated from the Pāḷi
by
Michael M. Olds

[1][chlm][pts][than][ntbb][upal] I Hear Tell:

Once upon a time The Lucky Man, Sāvatthi-town,
Anāthapiṇḍika'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:

" 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.

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 Form 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 Form 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 Form 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 Form 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 three 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 hunger/thirst are to be known.

This is said based on what?

Rebounding off the Eye and Form Visual Consciousness appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is hunger/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 hunger/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 hunger/Thirst.
Rebounding off Tongue and Flavors Consciousness of Scents appears;
the three joined up is Contact;
Rebounding off the contact is Sense Experience;
Rebounding off Sense Experience is hunger/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 hunger/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 hunger/Thirst.

It is based on these that it is said
'Six cases of hunger/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 form sense sphere is the self
is absurd because the appearance and end of form can be seen.

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

This is why the form 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 hunger/thirst is the self
is absurd because the appearance and end of visual hunger/thirst can be seen.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is why mental hunger/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 form 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 hunger/thirst is me, my self, mine."
"Auditory hunger/thirst is me, my self, mine."
"hunger/thirst for scents is me, my self, mine."
"Taste hunger/thirst is me, my self, mine."
"Touch hunger/thirst is me, my self, mine."
"Mental hunger/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 form 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 hunger/thirst is not me, not my self, not mine."
"Auditory hunger/thirst is not me, not my self, not mine."
"hunger/thirst for scents is not me, not my self, not mine."
"Taste hunger/thirst is not me, not my self, not mine."
"Touch hunger/thirst is not me, not my self, not mine."
"Mental hunger/thirst is not me, not my self, not mine."

Rebounding off the Eye and Form, 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 its sweetness,
or its wretchedness,
or its 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 its sweetness,
or its wretchedness,
or its 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.

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.

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 unpleasant but not pleasant.

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 unpleasant but not pleasant sense experience,
not understanding as it really is
the basis for its appearance,
not understanding the basis for its termination,
or its sweetness,
or its wretchedness,
or its 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 unpleasant but not pleasant.

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.

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