MN 148. Chachaka Sutta

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MN 148. Chachaka Sutta

Postby jcsuperstar » Tue Sep 01, 2009 6:12 pm

MN 148 PTS: M iii 280
Chachakka Sutta: The Six Sextets
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"

"Yes, lord," the monks responded to him.

"Monks, I will teach you the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; I will expound the holy life both in its particulars & in its essence, entirely complete, surpassingly pure — in other words, the six sextets. Listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said: "The six internal media should be known. The six external media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The six classes of feeling should be known. The six classes of craving should be known.

"'The six internal media should be known.' Thus was it said. In reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. 'The six internal media should be known.' Thus was it said. And in reference to this was it said. This is the first sextet.

"'The six external media should be known.' Thus was it said. In reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the idea-medium. 'The six external media should be known.' Thus was it said. And in reference to this was it said. This is the second sextet.

"'The six classes of consciousness should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. Dependent on the ear & sounds there arises consciousness at the ear. Dependent on the nose & aromas there arises consciousness at the nose. Dependent on the tongue & flavors there arises consciousness at the tongue. Dependent on the body & tactile sensations there arises consciousness at the body. Dependent on the intellect & ideas there arises consciousness at the intellect. 'The six classes of consciousness should be known.' Thus was it said. And in reference to this was it said. This is the third sextet.

"'The six classes of contact should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. 'The six classes of contact should be known.' Thus was it said. And in reference to this was it said. This is the fourth sextet.

"'The six classes of feeling should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. 'The six classes of feeling should be known.' Thus was it said. And in reference to this was it said. This is the fifth sextet.

"'The six classes of craving should be known.' Thus was it said. In reference to what was it said? Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the ear & sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the nose & aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the tongue & flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the body & tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. 'The six classes of craving should be known.' Thus was it said. And in reference to this was it said. This is the sixth sextet.

"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The arising & falling away of the eye are discerned. And when its arising & falling away are discerned, it would follow that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone were to say, 'The eye is the self.' So the eye is not-self. If anyone were to say, 'Forms are the self,' that wouldn't be tenable... Thus the eye is not-self and forms are not-self. If anyone were to say, 'Consciousness at the eye is the self,' that wouldn't be tenable... Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self. If anyone were to say, 'Contact at the eye is the self,' that wouldn't be tenable... Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable... Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising & falling away of craving are discerned. And when its arising & falling away are discerned, it would follow that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self, craving is not-self.

"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...

"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...

"If anyone were to say, 'The tongue is the self,' that wouldn't be tenable...

"If anyone were to say, 'The body is the self,' that wouldn't be tenable...

"If anyone were to say, 'The intellect is the self,' that wouldn't be tenable. The arising & falling away of the intellect are discerned. And when its arising & falling away are discerned, it would follow that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone were to say, 'The intellect is the self.' So the intellect is not-self. If anyone were to say, 'Ideas are the self,' that wouldn't be tenable... Thus the intellect is not-self and ideas are not-self. If anyone were to say, 'Consciousness at the intellect is the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self. If anyone were to say, 'Contact at the intellect is the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable... Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising & falling away of craving are discerned. And when its arising & falling away are discerned, it would follow that 'My self arises & falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self, craving is not-self.

"This, monks, is the path of practice leading to self-identification. One assumes about the eye that 'This is me, this is my self, this is what I am.' One assumes about forms... One assumes about consciousness at the eye... One assumes about contact at the eye... One assumes about feeling... One assumes about craving that 'This is me, this is my self, this is what I am.'

"One assumes about the ear...

"One assumes about the nose...

"One assumes about the tongue...

"One assumes about the body...

"One assumes about the intellect that 'This is me, this is my self, this is what I am.' One assumes about ideas... One assumes about consciousness at the intellect... One assumes about contact at the intellect... One assumes about feeling... One assumes about craving that 'This is me, this is my self, this is what I am.'

"Now, this is the path of practice leading to the cessation of self-identification. One assumes about the eye that 'This is not me, this is not my self, this is not what I am.' One assumes about forms... One assumes about consciousness at the eye... One assumes about contact at the eye... One assumes about feeling... One assumes about craving that 'This is not me, this is not my self, this is not what I am.'

"One assumes about the ear...

"One assumes about the nose...

"One assumes about the tongue...

"One assumes about the body...

"One assumes about the intellect that 'This is not me, this is not my self, this is not what I am.' One assumes about ideas... One assumes about consciousness at the intellect... One assumes about contact at the intellect... One assumes about feeling... One assumes about craving that 'This is not me, this is not my self, this is not what I am.'

"Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then one's passion-obsession gets obsessed. If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes distraught, then one's resistance-obsession gets obsessed. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then one's ignorance-obsession gets obsessed. That a person — without abandoning passion-obsession with regard to a feeling of pleasure, without abolishing resistance-obsession with regard to a feeling of pain, without uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing isn't possible.

"Dependent on the ear & sounds...

"Dependent on the nose & aromas...

"Dependent on the tongue & flavors...

"Dependent on the body & tactile sensations...

"Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then one's passion-obsession gets obsessed. If, when touched by a feeling of pain, one sorrows, grieves, & laments, beats one's breast, becomes distraught, then one's resistance-obsession gets obsessed. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then one's ignorance-obsession gets obsessed. That a person — without abandoning passion-obsession with regard to a feeling of pleasure, without abolishing resistance-obsession with regard to a feeling of pain, without uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing isn't possible.

"Dependent on the eye & forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then one's passion-obsession doesn't get obsessed. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then one's resistance obsession doesn't get obsessed. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, & escape from that feeling, then one's ignorance-obsession doesn't get obsessed. That a person — through abandoning passion-obsession with regard to a feeling of pleasure, through abolishing resistance-obsession with regard to a feeling of pain, through uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing is possible.

"Dependent on the ear & sounds...

"Dependent on the nose & aromas...

"Dependent on the tongue & flavors...

"Dependent on the body & tactile sensations...

"Dependent on the intellect & ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then one's passion-obsession doesn't get obsessed. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then one's resistance obsession doesn't get obsessed. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, & escape from that feeling, then one's ignorance-obsession doesn't get obsessed. That a person — through abandoning passion-obsession with regard to a feeling of pleasure, through abolishing resistance-obsession with regard to a feeling of pain, through uprooting ignorance-obsession with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing is possible.

"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye, disenchanted with feeling, disenchanted with craving.

"He grows disenchanted with the ear...

"He grows disenchanted with the nose...

"He grows disenchanted with the tongue...

"He grows disenchanted with the body...

"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect, disenchanted with feeling, disenchanted with craving. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

That is what the Blessed One said. Gratified, the monks delighted at his words. And while this explanation was being given, the hearts of 60 monks, through no clinging, [1] were fully released from fermentation/effluents.

Notes
1.I.e., clinging not being sustained.
สัพเพ สัตตา สุขีตา โหนตุ

the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
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Re: MN 148. Chachaka Sutta

Postby jcsuperstar » Tue Sep 01, 2009 6:13 pm

and from the study guide:
148 Chachakka Sutta The Six Sets of Six v
SUMMARY
A profound and penetrating discourse on the contemplation of all the factors of
sense experience as notself.
NOT ES
[39]
The six sets of six (This follows a standard formulation of dependent
origination. This section contains a useful clarification of each of these
categories):
Six internal bases: eye, ear, nose, tongue, body and mindbase
Six external bases: form, sound, odor, flavor, tangible, and mindobjectbase
Six classes of consciousness: eye, ear, nose, tongue, body and mindconsciousness
Six classes of contact: Dependent on the internal and external bases
consciousness arises. The meeting of the three is contact.
Six classes of feeling: With contact as a condition, there is feeling.
Six classes of craving: With feeling as a condition, there is craving.
[10] This is the format used for each of the sets of six: “If anyone says, ‘The
eye is self,’ that is not tenable. The rise and fall of the eye are discerned, and
since its rise and fall are discerned, it would follow: ‘My self rises and falls.’ That
is why it is not tenable for anyone to say, ‘The eye is self.’ Thus the eye is notself.”
Note 1331 clarifies this passage: “The argument derives the principle of
notself
from the verifiable premise of impermanence. The structure of the
argument may be briefly set out thus: Whatever is self must be permanent; X is
directly perceived to be impermanent, e.g., marked by rise and fall; therefore X is
notself.”
[Ed: Note that even craving is notself,
so the arising of craving does
not denote the presence of a self.]
[1621]
The origin of identity: “One regards the eye thus: ‘This is mine, this I
am, this is my self.’ One regards forms thus…” (and so on through eyeconsciousness,
eyecontact,
feeling, craving, and then through each of the other
senses and mind). This is the origin.
[2227]
The cessation of identity is to regard each of the sets of six as: “This
is not mine, this I am not, this is not my self.”
Pressing Out Pure Ho ney 150
[28] The underlying tendencies (anusaya) “…dependent on the eye and
forms, eyeconsciousness
arises; the meeting of the three is contact; with
contact as condition there arises [a feeling] felt as [three kinds of feeling]. When
one is touched by a pleasant feeling, if one delights in it…remains holding to it,
then the underlying tendency to lust lies within one…” (the arising of holding
shows the presence of the underlying tendency). With painful feeling, if one falls
into sorrow, grief or becomes distraught, then the underlying tendency to
aversion lies within one. With neutral feeling, if one does not understand as it
actually is the origin, the disappearance, the gratification, the danger, and the
escape in regard to that feeling, then the underlying tendency to ignorance lies
within one.
[Ed: When there is enough mindfulness, the lust, aversion or ignorance may
not arise, yet the underlying tendencies are still there. This is why wisdom is so
important. The Buddha clearly states here that the underlying tendency must be
abolished.]
[28] QUOTE: “Bhikkhus, that one shall here and now make an end of suffering
without abandoning the underlying tendency to lust for pleasant feeling, without
abolishing the tendency to aversion toward painful feeling, without extirpating
[exterminating] the underlying tendency to ignorance in regard to [neutral]
feeling, without abandoning ignorance and arousing true knowledge—this is
impossible.”
[34] Abandoning the underlying tendencies: When one does not delight in
and hold to the pleasurable; when one does not fall into sorrow, grief or become
distraught toward the painful; and if one is touched by a neutral feeling and
understands it as it actually is, then the underlying tendency does not lie within
one.
[34] QUOTE: “Bhikkhus, that one shall here and now make an end of suffering
by abandoning the underlying tendency to lust for pleasant feeling, by abolishing
the underlying tendency to aversion toward painful feeling, by extirpating the
underlying tendency to ignorance in regard to [neutral] feeling, by abandoning
ignorance and arousing true knowledge—this is possible.” Training in this way
will lead to disenchantment and dispassion (with all sets of six). This leads to
liberation.
PRACT ICE
1. Read the six sets of six [39]
over again, either quietly or out loud as a support
to help you understand dependent origination. 2. Are there tendencies that you
have had in the past that are clearly no longer present, tendencies that you can
honestly say are finished? Allow this reflection to inspire faith in the possibility
that all underlying tendencies that are now causing suffering can come to an
end.
สัพเพ สัตตา สุขีตา โหนตุ

the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
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Posts: 1915
Joined: Wed Dec 31, 2008 5:15 am
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