MN 148 pali in full glory, no peyyāla (omitted repetitions), PROOF READING NEEDED

Translations
1

I expanded SC’s pali, which is derived from cst4, filling in all the repetitions. I can almost guarantee I’ve declined/conjugated some of the pali words incorrrectly, and need help fixing them.

Table of Contents

Synopsis

MN 148 Cha-chakka (six by six)

Cha-chakka-sutta
 Six By Six
(b.sujato trans.)
Evaṃ me sutaṃ—
 So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
 There the Buddha addressed the mendicants: “Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
 “Venerable sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:
“dhammaṃ vo, bhikkhave, desessāmi
 “Mendicants, I shall teach you the Dhamma that’s
ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ
 good in the beginning, good in the middle, and good in the end,
sātthaṃ sabyañjanaṃ,
 meaningful and well-phrased.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi,
 And I shall reveal a spiritual practice that’s entirely full and pure,
yadidaṃ—cha chakkāni.
 namely, the six sets of six.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
 Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
 “Yes, sir,” they replied.
Bhagavā etadavoca:
 The Buddha said this:

(enumerating 6 sets of 6)

“Cha ajjhattikāni āyatanāni veditabbāni,
 “The six interior sense fields should be understood.
cha bāhirāni āyatanāni veditabbāni,
 The six exterior sense fields should be understood.
cha viññāṇakāyā veditabbā,
 The six classes of consciousness should be understood.
cha phassakāyā veditabbā,
 The six classes of contact should be understood.
cha vedanākāyā veditabbā,
 The six classes of feeling should be understood.
cha taṇhākāyā veditabbā.
 The six classes of craving should be understood.

(1 Six interior sense fields)

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—
 ‘The six interior sense fields should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Cakkh-āyatanaṃ,
 There are the sense fields of the eye,
sot-āyatanaṃ,
 ear,
ghān-āyatanaṃ,
 nose,
jivh-āyatanaṃ,
 tongue,
kāy-āyatanaṃ,
 body,
man-āyatanaṃ.
 and mind.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—
 ‘The six interior sense fields should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ paṭhamaṃ chakkaṃ.
 This is the first set of six.

(2. Six exterior sense fields)

‘Cha bāhirāni āyatanāni veditabbānī’ti—
 ‘The six exterior sense fields should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Rūp-āyatanaṃ,
 There are the sense fields of sights,
sadd-āyatanaṃ,
 sounds,
gandh-āyatanaṃ,
 smells,
ras-āyatanaṃ,
 tastes,
phoṭṭhabb-āyatanaṃ,
 touches,
dhamm-āyatanaṃ.
 and thoughts.
‘Cha bāhirāni āyatanāni veditabbānī’ti—
 ‘The six exterior sense fields should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ dutiyaṃ chakkaṃ.
 This is the second set of six.

(3. Six classes of consciousness

‘Cha viññāṇakāyā veditabbā’ti—
 ‘The six classes of consciousness should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,
 Ear consciousness arises dependent on the ear and sounds.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,
 Nose consciousness arises dependent on the nose and smells.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,
 Tongue consciousness arises dependent on the tongue and tastes.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,
 Body consciousness arises dependent on the body and touches.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ.
 Mind consciousness arises dependent on the mind and thoughts.
‘Cha viññāṇakāyā veditabbā’ti—
 ‘The six classes of consciousness should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ tatiyaṃ chakkaṃ.
 This is the third set of six.

(4. Six classes of contact)

‘Cha phassakāyā veditabbā’ti—
 ‘The six classes of contact should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso;
 The meeting of the three is contact.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,
 Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso;
 The meeting of the three is contact.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,
 Nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso;
 The meeting of the three is contact.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,
 Tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso;
 The meeting of the three is contact.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,
 Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso;
 The meeting of the three is contact.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
 Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso.
 The meeting of the three is contact.
‘Cha phassakāyā veditabbā’ti—
 ‘The six classes of contact should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ catutthaṃ chakkaṃ.
 This is the fourth set of six.

(5. Six classes of feeling)

‘Cha vedanākāyā veditabbā’ti—
 ‘The six classes of feeling should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā;
 Contact is a condition for feeling.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,
 Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā;
 Contact is a condition for feeling.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,
 Nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā;
 Contact is a condition for feeling.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,
 Tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā;
 Contact is a condition for feeling.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,
 Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā;
 Contact is a condition for feeling.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
 Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā.
 Contact is a condition for feeling.
‘Cha vedanākāyā veditabbā’ti—
 ‘The six classes of feeling should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ pañcamaṃ chakkaṃ.
 This is the fifth set of six.

(6. Six classes of craving)

‘Cha taṇhākāyā veditabbā’ti—
 ‘The six classes of craving should be understood.’
iti kho panetaṃ vuttaṃ.
 That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
 but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ
 Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ
 nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ
 tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ
 body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
 Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā vedanā,
 Contact is a condition for feeling.
vedanā-paccayā taṇhā;
 Feeling is a condition for craving.
‘Cha taṇhākāyā veditabbā’ti—
 ‘The six classes of craving should be understood.’
iti yaṃ taṃ vuttaṃ,
 That’s what I said,
idametaṃ paṭicca vuttaṃ.
 and this is why I said it.
Idaṃ chaṭṭhaṃ chakkaṃ. (6)
 This is the sixth set of six.

(logical not-selfing: how can 6 sets that can be seen to arise and pass away be my self?)

(1. Eye)

(logical not selfing → 1. eye → 1.1 eye faculty)

‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the eye is self,’
Cakkhussa uppādopi vayopi paññāyati.
 that is not tenable.
Yassa kho pana uppādopi vayopi paññāyati,
 The arising and vanishing of the eye is evident,
‘attā me uppajjati ca veti cā’ti
 so it would follow that one’s self arises and vanishes.
iccassa evamāgataṃ hoti.
 That’s why it’s not tenable
Tasmā taṃ na upapajjati:
 to claim that the eye is self.
‘cakkhu attā’ti yo vadeyya.
 So the eye is not self.
Iti cakkhu anattā.

(logical not selfing → 1. eye → 1.2 sights)

‘Rūpā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘sights are self,’
Rūpānaṃ uppādopi vayopi paññāyati.
 that is not tenable.
Yassa kho pana uppādopi vayopi paññāyati,
 The arising and vanishing of sights is evident,
‘attā me uppajjati ca veti cā’ti
 so it would follow that one’s self arises and vanishes.
iccassa evamāgataṃ hoti.
 That’s why it’s not tenable
Tasmā taṃ na upapajjati:
 to claim that sights are self.
‘rūpā attā’ti yo vadeyya.
 So the eye is not self and sights are not self.
Iti cakkhu anattā, rūpā anattā.

(logical not selfing → 1. eye → 1.3 eye consciousness)

‘Cakkhu-viññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘eye consciousness is self,’
Cakkhu-viññāṇassa uppādopi vayopi paññāyati.
 that is not tenable.
Yassa kho pana uppādopi vayopi paññāyati,
 The arising and vanishing of eye consciousness is evident,
‘attā me uppajjati ca veti cā’ti
 so it would follow that one’s self arises and vanishes.
iccassa evamāgataṃ hoti.
 That’s why it’s not tenable
Tasmā taṃ na upapajjati:
 to claim that eye consciousness is self.
‘cakkhu-viññāṇaṃ attā’ti yo vadeyya.
 So the eye, sights, and eye consciousness are not self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā.

(logical not selfing → 1. eye → 1.4 eye contact)

‘Cakkhu-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘eye contact is self,’
Cakkhu-samphassa uppādopi vayopi paññāyati.
 that is not tenable.
Yassa kho pana uppādopi vayopi paññāyati,
 The arising and vanishing of eye contact is evident,
‘attā me uppajjati ca veti cā’ti
 so it would follow that one’s self arises and vanishes.
iccassa evamāgataṃ hoti.
 That’s why it’s not tenable
Tasmā taṃ na upapajjati:
 to claim that eye contact is self.
‘cakkhu-samphasso attā’ti yo vadeyya.
 So the eye, sights, eye consciousness, and eye contact are not self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā.

(logical not selfing → 1. eye → 1.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.
 So the eye, sights, eye consciousness, eye contact, and feeling are not self.

(logical not selfing → 1. eye → 1.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.
 So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.

(2. Ear)

(logical not selfing → 2. ear → 2.1 ear faculty)

‘Sotaṃ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the ear is self,’ that is not tenable.
Sotassa uppādopi vayopi paññāyati.
 The arising and vanishing of the ear is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Sotaṃ attā’ti yo vadeyya.
 to claim that the ear is self.
Iti Sotaṃ anattā.
 So the ear is not self.

(logical not selfing → 2. ear → 2.2 sounds)

‘saddā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘sounds are self,’ that is not tenable.
saddānaṃ uppādopi vayopi paññāyati.
 The arising and vanishing of sounds is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘saddā attā’ti yo vadeyya.
 to claim that sounds are self.
Iti Sotaṃ anattā, saddā anattā.
 So ear is not self and sounds are not self.

(logical not selfing → 2. ear → 2.3 ear consciousness)

‘sota-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘ear consciousness is self,’ that is not tenable.
Sota-viññāṇassa uppādopi vayopi paññāyati.
 The arising and vanishing of ear consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘sota-viññāṇaṁ attā’ti yo vadeyya.
 to claim that ear consciousness is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā.
 So ear is not self and sounds are not self. Ear-consciousness is not self.

(logical not selfing → 2. ear → 2.4 ear contact)

‘sota-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘ear contact is self,’ that is not tenable.
Sota-samphassa uppādopi vayopi paññāyati.
 The arising and vanishing of ear contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘sota-samphasso attā’ti yo vadeyya.
 to claim that ear contact is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā.
 So ear is not self and sounds are not self. Ear-consciousness is not self.

(logical not selfing → 2. ear → 2.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā.
 So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self.

(logical not selfing → 2. ear → 2.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.
 So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self. Craving is not self.

(3. Nose)

(logical not selfing → 3. nose → 3.1 nose faculty)

‘Ghānaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the nose is self,’ that is not tenable.
Ghānassa uppādopi vayopi paññāyati.
 The arising and vanishing of the nose is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Ghānaṁ attā’ti yo vadeyya.
 to claim that the nose is self.
Iti Ghānaṁ anattā.
 So the nose is not self.

(logical not selfing → 3. nose → 3.2 odors)

‘gandhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘smells are self,’ that is not tenable.
gandhānaṃ uppādopi vayopi paññāyati.
 The arising and vanishing of smells is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘gandhā attā’ti yo vadeyya.
 to claim that smells are self.
Iti Ghānaṁ anattā. gandhā anattā.
 So the nose is not self. Smells are not self.

(logical not selfing → 3. nose → 3.3 nose consciousness)

‘ghāna-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘nose consciousness is self,’ that is not tenable.
ghāna-viññāṇassa uppādopi vayopi paññāyati.
 The arising and vanishing of nose consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘ghāna-viññāṇaṁ attā’ti yo vadeyya.
 to claim that nose consciousness is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā.
 So the nose is not self. Smells are not self. Nose-consciousness is not self.

(logical not selfing → 3. nose → 3.4 nose contact)

‘Ghāna-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘nose contact is self,’ that is not tenable.
Ghāna-samphassa uppādopi vayopi paññāyati.
 The arising and vanishing of nose contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Ghāna-samphasso attā’ti yo vadeyya.
 to claim that nose contact is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā.
 So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self.

(logical not selfing → 3. nose → 3.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā. vedanā anattā.
 So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self.

(logical not selfing → 3. nose → 3.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.
 So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self. Craving is not self.

(4. Tongue)

(logical not selfing → 4. tongue → 4.1 tongue faculty)

‘Jivhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the tongue is self,’ that is not tenable.
Jivhāssa uppādopi vayopi paññāyati.
 The arising and vanishing of the tongue is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Jivhā attā’ti yo vadeyya.
 to claim that the tongue is self.
Iti Jivhā anattā.
 So the tongue is not self.

(logical not selfing → 4. tongue → 4.2 tastes)

‘rasā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘tastes are self,’ that is not tenable.
rasānaṃ uppādopi vayopi paññāyati.
 The arising and vanishing of tastes is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘rasā attā’ti yo vadeyya.
 to claim that tastes are self.
Iti Jivhā anattā. Rasā anattā.
 So the tongue is not self. Tastes are not self.

(logical not selfing → 4. tongue → 4.3 tongue consciousness)

‘Jivhā-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘tongue consciousness is self,’ that is not tenable.
Jivhā-viññāṇassa uppādopi vayopi paññāyati.
 The arising and vanishing of tongue consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Jivhā-viññāṇaṁ attā’ti yo vadeyya.
 to claim that tongue consciousness is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā.
 So the tongue is not self. Tastes are not self. Tongue-consciousness is not self.

(logical not selfing → 4. tongue → 4.4 tongue contact)

‘Jivhā-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘tongue contact is self,’ that is not tenable.
Jivhā-samphassa uppādopi vayopi paññāyati.
 The arising and vanishing of tongue contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Jivhā-samphasso attā’ti yo vadeyya.
 to claim that tongue contact is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā.
 So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self.

(logical not selfing → 4. tongue → 4.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā.
 So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self.

(logical not selfing → 4. tongue → 4.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā. taṇhā anattā.
 So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self. Craving is not self.

(5. Body)

(logical not selfing → 5. body → 5.1 body faculty)

‘kāyo attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the body is self,’ that is not tenable.
kāyāssa uppādopi vayopi paññāyati.
 The arising and vanishing of the body is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘kāyo attā’ti yo vadeyya.
 to claim that the body is self.
Iti kāyo anattā.
 So the body is not self.

(logical not selfing → 5. body → 5.2 touch)

‘phoṭṭhabbā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘touches are self,’ that is not tenable.
phoṭṭhabbā uppādopi vayopi paññāyati.
 The arising and vanishing of touches is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘phoṭṭhabbā attā’ti yo vadeyya.
 to claim that touches are self.
Iti kāyo anattā. Phoṭṭhabbā anattā.
 So the body is not self. Touches are not self.

(logical not selfing → 5. body → 5.3 body consciousness)

‘kāya-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘body consciousness is self,’ that is not tenable.
kāya-viññāṇassa uppādopi vayopi paññāyati.
 The arising and vanishing of body consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘kāya-viññāṇaṁ attā’ti yo vadeyya.
 to claim that body consciousness is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā.
 So the body is not self. Touches are not self. Body-consciousness is not self.

(logical not selfing → 5. body → 5.4 body contact)

‘kāya-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘body contact is self,’ that is not tenable.
kāya-samphassa uppādopi vayopi paññāyati.
 The arising and vanishing of body contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘kāya-samphasso attā’ti yo vadeyya.
 to claim that body contact is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā.
 So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self.

(logical not selfing → 5. body → 5.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā.
 So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self.

(logical not selfing → 5. body → 5.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā. taṇhā anattā.
 So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self. Craving is not self.

(6. Mind)

(logical not selfing → 6. mind → 6.1 mind faculty)

‘mano attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘the mind is self,’ that is not tenable.
Manassa uppādopi vayopi paññāyati.
 The arising and vanishing of the mind is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘mano attā’ti yo vadeyya.
 to claim that the mind is self.
Iti mano anattā.
 So the mind is not self.

(logical not selfing → 6. mind → 6.2 thoughts)

‘Dhammā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘thoughts are self,’ that is not tenable.
Dhammānaṃ uppādopi vayopi paññāyati.
 The arising and vanishing of thoughts is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Dhammā attā’ti yo vadeyya.
 to claim that thoughts are self.
Iti mano anattā. Dhammā anattā.
 So the mind is not self. Thoughts are not self.

(logical not selfing → 6. mind → 6.3 mind consciousness)

‘Mano-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘‘mind consciousness is self’ … consciousness is self,’ that is not tenable.
Mano-viññāṇassa uppādopi vayopi paññāyati.
 The arising and vanishing of ‘mind consciousness is self’ … consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Mano-viññāṇaṁ attā’ti yo vadeyya.
 to claim that ‘mind consciousness is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā.
 So the mind is not self. Thoughts are not self. Mind-consciousness is not self.

(logical not selfing → 6. mind → 6.4 mind contact)

‘Mano-samphasso attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘mind contact is self,’ that is not tenable.
Mano-samphassa uppādopi vayopi paññāyati.
 The arising and vanishing of mind contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘Mano-samphasso attā’ti yo vadeyya.
 to claim that mind contact is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā.
 So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self.

(logical not selfing → 6. mind → 6.5 feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.
 The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.
 to claim that feeling is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā.
 So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self.

(logical not selfing → 6. mind → 6.6 craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.
 If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.
 The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,
 { and since The arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti
 so it would follow that
iccassa evamāgataṃ hoti.
 one’s self arises and vanishes.
Tasmā taṃ na upapajjati:
 That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.
 to claim that craving is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā. taṇhā anattā.
 So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self. Craving is not self.

(origin of identity, by selfing: hallucinating 6 sets as mine, I, myself)

Ayaṃ kho pana, bhikkhave, sakkāya-samudaya-gāminī paṭipadā—
 Now, mendicants, this is the way that leads to the origin of identity.

(origin of identity → 1. eye)

cakkhuṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the eye you regard like this: ‘This is mine, I am this, this is my self.’
rūpe ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 sights you regard like this: ‘This is mine, I am this, this is my self.’
cakkhu-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 eye consciousness you regard like this: ‘This is mine, I am this, this is my self.’
cakkhu-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 eye contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(origin of identity → 2. ear)

sotaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the ear you regard like this: ‘This is mine, I am this, this is my self.’
saddā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 sounds you regard like this: ‘This is mine, I am this, this is my self.’
sota-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 ear consciousness you regard like this: ‘This is mine, I am this, this is my self.’
sota-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 ear contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(origin of identity → 3. nose)

ghānaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the nose you regard like this: ‘This is mine, I am this, this is my self.’
gandhā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 smells you regard like this: ‘This is mine, I am this, this is my self.’
ghāna-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 nose consciousness you regard like this: ‘This is mine, I am this, this is my self.’
ghāna-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 nose contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(origin of identity → 4. tongue)

jivhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the tongue you regard like this: ‘This is mine, I am this, this is my self.’
rasā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 tastes you regard like this: ‘This is mine, I am this, this is my self.’
jivhā-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 tongue consciousness you regard like this: ‘This is mine, I am this, this is my self.’
jivhā-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 tongue contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(origin of identity → 5. body)

kāyaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the body you regard like this: ‘This is mine, I am this, this is my self.’
phoṭṭhabbā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 touches you regard like this: ‘This is mine, I am this, this is my self.’
kāya-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 body consciousness you regard like this: ‘This is mine, I am this, this is my self.’
kāya-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 body contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(origin of identity → 6. mind)

manaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 the mind you regard like this: ‘This is mine, I am this, this is my self.’
dhamme ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 thoughts you regard like this: ‘This is mine, I am this, this is my self.’
mano-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 mind consciousness you regard like this: ‘This is mine, I am this, this is my self.’
mano-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 mind contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;
 craving you regard like this: ‘This is mine, I am this, this is my self.’

(cessation of identity, by not-selfing: true seeing of 6 sets as not-mine, not-I, not-myself)

Ayaṃ kho pana, bhikkhave, sakkāya-nirodha-gāminī paṭipadā—
 But this is the way that leads to the cessation of identity.

(cessation of identity → 1. eye)

cakkhuṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the eye you regard like this: ‘This is not mine, I am not this, this is not my self.’
rūpe ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 sights you regard like this: ‘This is not mine, I am not this, this is not my self.’
cakkhu-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 eye consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
cakkhu-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 eye contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(cessation of identity → 2. ear)

sotaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the ear you regard like this: ‘This is not mine, I am not this, this is not my self.’
saddā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 sounds you regard like this: ‘This is not mine, I am not this, this is not my self.’
sota-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 ear consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
sota-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 ear contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(cessation of identity → 3. nose)

ghānaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the nose you regard like this: ‘This is not mine, I am not this, this is not my self.’
gandhā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 smells you regard like this: ‘This is not mine, I am not this, this is not my self.’
ghāna-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 nose consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
ghāna-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 nose contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(cessation of identity → 4. tongue)

jivhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the tongue you regard like this: ‘This is not mine, I am not this, this is not my self.’
rasā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 tastes you regard like this: ‘This is not mine, I am not this, this is not my self.’
jivhā-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 tongue consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
jivhā-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 tongue contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(cessation of identity → 5. body)

kāyaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the body you regard like this: ‘This is not mine, I am not this, this is not my self.’
phoṭṭhabbā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 touches you regard like this: ‘This is not mine, I am not this, this is not my self.’
kāya-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 body consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
kāya-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 body contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(cessation of identity → 6. mind)

manaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 the mind you regard like this: ‘This is not mine, I am not this, this is not my self.’
dhamme ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 thoughts you regard like this: ‘This is not mine, I am not this, this is not my self.’
mano-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 mind consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
mano-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 mind contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.
 craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

(underlying tendencies)

(underlying tendencies → 1. eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(underlying tendencies → 2. ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ
 ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(underlying tendencies → 3. nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ
 nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(underlying tendencies → 4. tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.
 tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(underlying tendencies → 5. body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.
 Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(underlying tendencies → 6. mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
 mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.
 if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.
 the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno socati kilamati paridevati
 if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.
 the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.
 the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya
 Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā
 without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā
 without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya
 without giving up ignorance
vijjaṃ anuppādetvā
 and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.
 it’s simply impossible to make an end of suffering in the present life.

(removing underlying tendencies)

(remove underlying tendencies → 1. eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,
 Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(remove underlying tendencies → 2. ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ
 ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(remove underlying tendencies → 3. nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ
 nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(remove underlying tendencies → 4. tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.
 tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(remove underlying tendencies → 5. body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.
 Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(remove underlying tendencies → 6. mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,
 mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,
 The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ
 Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.
 as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.
 if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.
 the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho
 When you experience a painful feeling,
samāno na socati na kilamati na paridevati
 if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.
 beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.
 the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho
 When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca
 if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
 gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.
 the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya
 Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā
 after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā
 after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya
 after giving up ignorance
vijjaṃ uppādetvā
 and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.
 it’s totally possible to make an end of suffering in the present life.

(nibbindati: dis-illusion the 6 sets)

Evaṃ passaṃ, bhikkhave, sutavā ariya-sāvako
 Seeing this, a learned noble disciple
cakkhusmiṃ nibbindati, rūpesu nibbindati,
 becomes disillusioned with the eye, sights,
cakkhu-viññāṇe nibbindati, cakkhu-samphasse nibbindati,
 eye consciousness, eye contact,
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.
Sotasmiṃ nibbindati, saddesu nibbindati
 They become disillusioned with the ear, sounds
sota-viññāṇe nibbindati, sota-samphasse nibbindati,
 ear consciousness, ear contact
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.
ghānasmiṃ nibbindati, gandhesu nibbindati,
 They become disillusioned with the nose, smells,
ghāna-viññāṇe nibbindati, ghāna-samphasse nibbindati,
 nose consciousness, nose contact
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.
jivhāya nibbindati, rasesu nibbindati,
 They become disillusioned with the tongue, tastes
jivhā-viññāṇe nibbindati, jivhā-samphasse nibbindati,
 tongue consciousness, tongue contact
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati,
 They become disillusioned with the body, touches,
kāya-viññāṇe nibbindati, kāya-samphasse nibbindati,
 body consciousness, body contact
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.
manasmiṃ nibbindati, dhammesu nibbindati,
 They become disillusioned with the mind, thoughts,
mano-viññāṇe nibbindati, mano-samphasse nibbindati,
 mind consciousness, mind contact,
vedanāya nibbindati, taṇhāya nibbindati.
 feeling, and craving.

(Khīṇā jāti: Who’s your daddy, Māra?)

Nibbindaṃ virajjati,
 Being disillusioned they become dispassionate.
virāgā vimuccati.
 Being dispassionate they’re freed.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
 When freed, they know ‘it is freed’.
‘Khīṇā jāti,
 They understand: ‘Rebirth is ended,
vusitaṃ brahmacariyaṃ,
 the spiritual journey has been completed,
kataṃ karaṇīyaṃ,
 what had to be done has been done,
nāparaṃ itthattāyā’ti pajānātī”ti.
 there is no return to any state of existence.’”

(conclusion: 60 disciples add their names to the Arahant registry)

Idamavoca bhagavā.
 That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
 Satisfied, the mendicants were happy with what the Buddha said.
Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne
 And while this discourse was being spoken,
saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
 the minds of sixty mendicants were freed from defilements by not grasping.
Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
 (end of sutta)
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Hi Frank,

You may find useful the Pali text at МН 148: Чхачхакка сутта (Шесть шестерок)

However, what’s the point of restoring the Pali details, if you use approximate simplified translation?

There’s a much better translation by Ven. Bhikkhu Bodhi at: SuttaCentral

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Wow. Thank you very much for posting this sutta. I read it for the first time today and it was very helpful. I now understand the link between neutral feelings and ignorance. It was a “d’oh!” moment for one perpetually neutrally curious, taking delight in the novel: n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati

sadhu sadhu sadhu!

:smiley: :pray:

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Thanks nibbanka! presumably the pali on your link above has been proofed, and can be used as a guide to compare against?

The reason I made the particular edition I did is because those of us pali beginners wanting to become more fluent in pali, it’s damn hard to read things like “chandasamadhipadhasankharasamannagatam”. So I added hyphens, broke it up into easily digestible chunks. B.Sujato’s translations are all lined up with the pali so it’s much easier to use that as a starting point.

Also when I record pali audio readings, it’s easy to make mistakes (reading in any language) when text is jumbled up in large prose paragraphs, when the nature of the content really wants to be in tables or lists. By breaking it up into small logical chunks, it’s easy to read and record audio and not make mistakes.

EPUB, kindle, pdf, xls formats of the sutta

Here I have the sutta in multiple formats. epub, azw3, etc. Also an ".xls" spreadsheet where I wrote the original. That may be the best one to view for proof reading, since I color highlighted all the repetitions that were constructed, so they only need to be read/proofed once and then the future occurrence you can confidently skip over without worrying about missing anything.

mn148 - Google Drive

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Do you have other MN or any pali suttas with proofed expanded un-ellided pali? If so I’d be interested in using some of them.

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This is also a very real and vexing concern for text-to-speech. The technologies I am investigating do fine with English, stumble on Pali and fail miserably on compound word monsters like this. The hyphens do seem to improve the text-to-speech.

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It’s just accurately collected from the previous un-ellided repetitions.

https://dhamma.ru/canon/mn/mn152.htm
https://dhamma.ru/canon/sn/sn35.028.kual.html

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