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Majjhima Nikāya 148 Middle Discourses 148
Chachakkasutta Six By Six
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There the Blessed One addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ those bhikkhus replied to the Blessed One.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—‘Bhikkhus, I shall teach you the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and I shall proclaim the holy life that is utterly perfect and pure, that is to say,“Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely,
cha chakkāni. the Six Sixes.the six sets of six.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. ‘Yes, venerable sir,’ those bhikkhus replied to the Blessed One.“Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā. ‘The six bases in oneself should be understood. The six external bases should be understood. The six bodies of consciousness should be understood. The six bodies of contact should be understood. The six bodies of feeling should be understood. The six bodies of craving should be understood.“The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—“The six bases in oneself should be understood”—‘The six interior sense fields should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.There are the sense fields of the eye, ear, nose, tongue, body, and mind.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—“The six bases in oneself should be understood”—‘The six interior sense fields should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ paṭhamaṁ chakkaṁ. This is the first six.This is the first set of six.
‘Cha bāhirāni āyatanāni veditabbānī’ti—“The six external bases should be understood”—‘The six exterior sense fields should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. The form base, the sound base, the odour base, the flavour base, the tangible base, the dhamma base.There are the sense fields of sights, sounds, smells, tastes, touches, and ideas.
‘Cha bāhirāni āyatanāni veditabbānī’ti—“The six external bases should be understood”—‘The six exterior sense fields should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ dutiyaṁ chakkaṁ. This is the second six.This is the second set of six.
‘Cha viññāṇakāyā veditabbā’ti—“The six bodies of consciousness should be understood”—‘The six classes of consciousness should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, Dependent on the eye and forms, eye-consciousness arises;Eye consciousness arises dependent on the eye and sights.
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, dependent on the ear and sounds, ear-consciousness arises;Ear consciousness arises dependent on the ear and sounds.
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, dependent on the nose and odours, nose-consciousness arises;Nose consciousness arises dependent on the nose and smells.
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, dependent on the tongue and flavours, tongue-consciousness arises;Tongue consciousness arises dependent on the tongue and tastes.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, dependent on the body and tangibles, body-consciousness arises;Body consciousness arises dependent on the body and touches.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. dependent on the mind and dhammas, mind-consciousness arises.Mind consciousness arises dependent on the mind and ideas.
‘Cha viññāṇakāyā veditabbā’ti—“The six bodies of consciousness should be understood”—‘The six classes of consciousness should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ tatiyaṁ chakkaṁ. This is the third six.This is the third set of six.
‘Cha phassakāyā veditabbā’ti—“The six bodies of contact should be understood”—‘The six classes of contact should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact;Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact;Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact.
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact;Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact.
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact;Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact;Body consciousness arises dependent on the body and touches. The meeting of the three is contact.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. dependent on the mind and dhammas, mind-consciousness arises; the meeting of the three is contact.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
‘Cha phassakāyā veditabbā’ti—“The six bodies of contact should be understood”—‘The six classes of contact should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ catutthaṁ chakkaṁ. This is the fourth six.This is the fourth set of six.
‘Cha vedanākāyā veditabbā’ti—“The six bodies of feeling should be understood”—‘The six classes of feeling should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling;Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling.
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling;Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a requirement for feeling.
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling;Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a requirement for feeling.
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; dependent on the tongue and flavours, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling;Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a requirement for feeling.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; dependent on the body and tangibles, body-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling;Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a requirement for feeling.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā. dependent on the mind and dhammas, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling.
‘Cha vedanākāyā veditabbā’ti—“The six bodies of feeling should be understood”—‘The six classes of feeling should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ pañcamaṁ chakkaṁ. This is the fifth six.This is the fifth set of six.
‘Cha taṇhākāyā veditabbā’ti—“The six bodies of craving should be understood”—‘The six classes of craving should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? so it was said. And with reference to what was this said?That’s what I said, but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving;Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.
sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… dependent on the ear and sounds, ear-consciousness arises …Ear consciousness …
ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … dependent on the nose and odours, nose-consciousness arises …Nose consciousness …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … dependent on the tongue and flavours, tongue-consciousness arises …Tongue consciousness …
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … dependent on the body and tangibles, body-consciousness arises …Body consciousness …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. dependent on the mind and dhammas, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.
‘Cha taṇhākāyā veditabbā’ti—“The six bodies of craving should be understood”—‘The six classes of craving should be understood.’
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. so it was said, and it was with reference to this that it was said.That’s what I said, and this is why I said it.
Idaṁ chaṭṭhaṁ chakkaṁ. This is the sixth six.This is the sixth set of six.
‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “The eye is self,” that is not tenable.If anyone says, ‘the eye is self,’ that is not tenable.
Cakkhussa uppādopi vayopi paññāyati. The rise and fall of the eye is evident.The arising and vanishing of the eye is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘cakkhu attā’ti yo vadeyya. “The eye is self.”the eye is self.
Iti cakkhu anattā. Thus the eye is not self.So the eye is not self.
‘Rūpā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Forms are self,” that is not tenable.If anyone says, ‘sights are self,’ that is not tenable.
Rūpānaṁ uppādopi vayopi paññāyati. The rise and fall of forms is evident.The arising and vanishing of sights is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since their rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘rūpā attā’ti yo vadeyya. “Forms are self.”sights are self.
Iti cakkhu anattā, rūpā anattā. Thus the eye is not self, forms are not self.So the eye is not self and sights are not self.
‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Eye-consciousness is self,” that is not tenable.If anyone says, ‘eye consciousness is self,’ that is not tenable.
Cakkhuviññāṇassa uppādopi vayopi paññāyati. The rise and fall of eye-consciousness is evident.The arising and vanishing of eye consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘cakkhuviññāṇaṁ attā’ti yo vadeyya. “Eye-consciousness is self.”eye consciousness is self.
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā. Thus the eye is not self, forms are not self, eye-consciousness is not self.So the eye, sights, and eye consciousness are not self.
‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Eye-contact is self,” that is not tenable.If anyone says, ‘eye contact is self,’ that is not tenable.
Cakkhusamphassassa uppādopi vayopi paññāyati. The rise and fall of eye-contact is evident.The arising and vanishing of eye contact is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘cakkhusamphasso attā’ti yo vadeyya. “Eye-contact is self.”eye contact is self.
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā. Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self.So the eye, sights, eye consciousness, and eye contact are not self.
‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Feeling is self,” that is not tenable.If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati. The rise and fall of feeling is evident.The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘vedanā attā’ti yo vadeyya. “Feeling is self.”feeling is self.
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā. Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self.So the eye, sights, eye consciousness, eye contact, and feeling are not self.
‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Craving is self,” that is not tenable.If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati. The rise and fall of craving is evident.The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘taṇhā attā’ti yo vadeyya. “Craving is self.”craving is self.
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā. Thus the eye is not self, forms are not self, eye-consciousness is not self, eye-contact is not self, feeling is not self, craving is not self.So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.
‘Sotaṁ attā’ti yo vadeyya …pe… If anyone says: “The ear is self” …If anyone says, ‘the ear is self’ …
‘ghānaṁ attā’ti yo vadeyya …pe… if anyone says: “The nose is self” …‘the nose is self’ …
‘jivhā attā’ti yo vadeyya …pe… if anyone says: “The tongue is self” …‘the tongue is self’ …
‘kāyo attā’ti yo vadeyya …pe… if anyone says: “The body is self” …‘the body is self’ …
‘mano attā’ti yo vadeyya taṁ na upapajjati. if anyone says: “The mind is self,” that is not tenable.‘the mind is self,’ that is not tenable.
Manassa uppādopi vayopi paññāyati. The rise and fall of the mind is evident.The arising and vanishing of the mind is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘mano attā’ti yo vadeyya. “The mind is self.”the mind is self.
Iti mano anattā. Thus the mind is not self.So the mind is not self.
‘Dhammā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Dhammas are self,” that is not tenable.If anyone says, ‘ideas are self’ …
Dhammānaṁ uppādopi vayopi paññāyati. The rise and fall of dhammas is evident.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since their rise and fall are evident, it would follow that “my self rises and falls.”
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:
‘dhammā attā’ti yo vadeyya. “Dhammas are self.”
Iti mano anattā, dhammā anattā. Thus the mind is not self, dhammas are not self.
‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Mind-consciousness is self,” that is not tenable.‘mind consciousness is self’ …
Manoviññāṇassa uppādopi vayopi paññāyati. The rise and fall of mind-consciousness is evident.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:
‘manoviññāṇaṁ attā’ti yo vadeyya. “Mind-consciousness is self.”
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā. Thus the mind is not self, dhammas are not self, mind-consciousness is not self.
‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Mind-contact is self,” that is not tenable.‘mind contact is self’ …
Manosamphassassa uppādopi vayopi paññāyati. The rise and fall of mind-contact is evident.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:
‘manosamphasso attā’ti yo vadeyya. “Mind-contact is self.”
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā. Thus the mind is not self, dhammas are not self, mind-consciousness is not self, mind-contact is not self.
‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Feeling is self,” that is not tenable.‘feeling is self’ …
Vedanāya uppādopi vayopi paññāyati. The rise and fall of feeling is evident.
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:
‘vedanā attā’ti yo vadeyya. “Feeling is self.”
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā. Thus the mind is not self, dhammas are not self, mind-consciousness is not self, mind-contact is not self, feeling is not self.
‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. If anyone says: “Craving is self,” that is not tenable.‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati. The rise and fall of craving is evident.The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Since its rise and fall are evident, it would follow that “my self rises and falls.”so it would follow that one’s self arises and vanishes.
Tasmā taṁ na upapajjati: That is why it is not tenable for anyone to say:That’s why it’s not tenable to claim that
‘taṇhā attā’ti yo vadeyya. “Craving is self.”craving is self.
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā. Thus the mind is not self, dhammas are not self, mind-consciousness is not self, mind-contact is not self, feeling is not self, craving is not self.So the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self.
Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—Now, bhikkhus, this is the way leading to the arising of embodiment:Now, mendicants, this is the practice that leads to the origin of substantial reality.
cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards the eye thus: “This is mine, this is I, this is my self”;You regard the eye like this: ‘This is mine, I am this, this is my self.’
rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards forms thus: “This is mine, this is I, this is my self”;You regard sights …
cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards eye-consciousness thus: “This is mine, this is I, this is my self”;eye consciousness …
cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards eye-contact thus: “This is mine, this is I, this is my self”;eye contact …
vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards feeling thus: “This is mine, this is I, this is my self”;feeling …
taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; one regards craving thus: “This is mine, this is I, this is my self.”craving like this: ‘This is mine, I am this, this is my self.’
sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… One regards the ear thus: “This is mine, this is I, this is my self” …You regard the ear …
ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… one regards the nose thus: “This is mine, this is I, this is my self” …nose …
jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… one regards the tongue thus: “This is mine, this is I, this is my self” …tongue …
kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… one regards the body thus: “This is mine, this is I, this is my self” …body …
manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. one regards the mind thus: “This is mine, this is I, this is my self”; one regards dhammas thus: “This is mine, this is I, this is my self”; one regards mind-consciousness thus: “This is mine, this is I, this is my self”; one regards mind-contact thus: “This is mine, this is I, this is my self”; one regards feeling thus: “This is mine, this is I, this is my self”; one regards craving thus: “This is mine, this is I, this is my self.”mind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’
Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—Now, bhikkhus, this is the way leading to the cessation of embodiment:But this is the practice that leads to the cessation of substantial reality.
cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. one regards the eye thus: “This is not mine, this is not I, this is not my self.”You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’
Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards forms thus: “This is not mine, this is not I, this is not my self.”You regard sights …
Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards eye-consciousness thus: “This is not mine, this is not I, this is not my self.”eye consciousness …
Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards eye-contact thus: “This is not mine, this is not I, this is not my self.”eye contact …
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards feeling thus: “This is not mine, this is not I, this is not my self.”feeling …
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards craving thus: “This is not mine, this is not I, this is not my self.”craving like this: ‘This is not mine, I am not this, this is not my self.’
Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… One regards the ear thus: “This is not mine, this is not I, this is not my self” …You regard the ear …
ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… one regards the nose thus: “This is not mine, this is not I, this is not my self” …nose …
jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… one regards the tongue thus: “This is not mine, this is not I, this is not my self” …tongue …
kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… one regards the body thus: “This is not mine, this is not I, this is not my self” …body …
manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. one regards the mind thus: “This is not mine, this is not I, this is not my self.”mind like this: ‘This is not mine, I am not this, this is not my self.’
Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards dhammas thus: “This is not mine, this is not I, this is not my self.”You regard ideas …
Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards mind-consciousness thus: “This is not mine, this is not I, this is not my self.”mind consciousness …
Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards mind-contact thus: “This is not mine, this is not I, this is not my self.”mind contact …
Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards feeling thus: “This is not mine, this is not I, this is not my self.”feeling …
Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. One regards craving thus: “This is not mine, this is not I, this is not my self.”craving like this: ‘This is not mine, I am not this, this is not my self.’
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises what is felt as pleasant, painful, or neither-painful-nor-pleasant.Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. If, when touched by pleasant feeling, one relishes it, affirms it, and remains holding to it,When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
Tassa rāgānusayo anuseti. then the underlying tendency to lust underlies that.the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. If, when touched by painful feeling, one sorrows, grieves and laments, beating one’s breast one weeps and becomes distraught,When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
Tassa paṭighānusayo anuseti. then the underlying tendency to resistance underlies that.the underlying tendency to aversion underlies that.
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. If, when touched by neither-painful-nor-pleasant feeling, one does not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of that feeling,When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
Tassa avijjānusayo anuseti. then the underlying tendency to ignorance underlies that.the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. That one shall make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling, without eliminating the underlying tendency to resistance to painful feeling, without abolishing the underlying tendency to ignorance of neither-painful-nor-pleasant feeling, without abandoning ignorance, and without arousing true knowledge, here and now—this is not possible.Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life.
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… Bhikkhus, dependent on the ear and sounds, ear-consciousness arises …Ear consciousness …
ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… dependent on the nose and odours, nose-consciousness arises …Nose consciousness …
jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… dependent on the tongue and flavours, tongue-consciousness arises …Tongue consciousness …
kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… dependent on the body and tangibles, body-consciousness arises …Body consciousness …
manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. dependent on the mind and dhammas, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises what is felt as pleasant, painful, or neither-painful-nor-pleasant.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. If, when touched by pleasant feeling, one relishes it, affirms it, and remains holding to it,When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
Tassa rāgānusayo anuseti. then the underlying tendency to lust underlies that.the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. If, when touched by painful feeling, one sorrows, grieves and laments, beating one’s breast one weeps and becomes distraught,When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
Tassa paṭighānusayo anuseti. then the underlying tendency to resistance underlies that.the underlying tendency to aversion underlies that.
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. If, when touched by neither-painful-nor-pleasant feeling, one does not understand as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of that feeling,When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
Tassa avijjānusayo anuseti. then the underlying tendency to ignorance underlies that.the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. That one shall make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling, without eliminating the underlying tendency to resistance to painful feeling, without abolishing the underlying tendency to ignorance of neither-painful-nor-pleasant feeling, without abandoning ignorance, and without arousing true knowledge, here and now—this is not possible.Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life.
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises what is felt as pleasant, painful, or neither-painful-nor-pleasant.Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. If, when touched by pleasant feeling, one does not relish it, does not affirm it, and does not remain holding to it,When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,
Tassa rāgānusayo nānuseti. then no underlying tendency to lust underlies that.the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. If, when touched by painful feeling, one does not sorrow, does not grieve and lament, does not, beating one’s breast, weep and become distraught,When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,
Tassa paṭighānusayo nānuseti. then no underlying tendency to resistance underlies that.the underlying tendency to aversion does not underlie that.
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. If, when touched by neither-painful-nor-pleasant feeling, one understands as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of that feeling,When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
Tassa avijjānusayo nānuseti. then no underlying tendency to ignorance underlies that.the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. That one shall make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling, by eliminating the underlying tendency to resistance to painful feeling, by abolishing the underlying tendency to ignorance of neither-painful-nor-pleasant feeling, by abandoning ignorance and arousing true knowledge, here and now—this is possible.Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…. Bhikkhus, dependent on the ear and sounds, ear-consciousness arises …Ear consciousness …
Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…. dependent on the nose and odours, nose-consciousness arises …Nose consciousness …
Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…. dependent on the tongue and flavours, tongue-consciousness arises …Tongue consciousness …
Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…. dependent on the body and tangibles, body-consciousness arises …Body consciousness …
“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. ‘Dependent on the mind and dhammas, bhikkhus, mind-consciousness arises; the meeting of the three is contact; with contact as condition there arises what is felt as pleasant, painful, or neither-painful-nor-pleasant.Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for what is felt as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. If, when touched by pleasant feeling, one does not relish it, does not affirm it, and does not remain holding to it,When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,
Tassa rāgānusayo nānuseti. then no underlying tendency to lust underlies that.the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. If, when touched by painful feeling, one does not sorrow, does not grieve and lament, does not, beating one’s breast, weep and become distraught,When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,
Tassa paṭighānusayo nānuseti. then no underlying tendency to resistance underlies that.the underlying tendency to aversion does not underlie that.
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. If, when touched by neither-painful-nor-pleasant feeling, one understands as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of that feeling,When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
Tassa avijjānusayo nānuseti. then no underlying tendency to ignorance underlies that.the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. That one shall make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling, by eliminating the underlying tendency to resistance to painful feeling, by abolishing the underlying tendency to ignorance of neither-painful-nor-pleasant feeling, by abandoning ignorance and arousing true knowledge, here and now—this is possible.Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Seeing thus, bhikkhus, the well-taught noble disciple becomes dispassionate towards the eye, becomes dispassionate towards forms, becomes dispassionate towards eye-consciousness, becomes dispassionate towards eye-contact, becomes dispassionate towards feeling, becomes dispassionate towards craving.Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.
Sotasmiṁ nibbindati, saddesu nibbindati …pe… He becomes dispassionate towards the ear, becomes dispassionate towards sounds …They grow disillusioned with the ear …
ghānasmiṁ nibbindati, gandhesu nibbindati … he becomes dispassionate towards the nose, becomes dispassionate towards odours …nose …
jivhāya nibbindati, rasesu nibbindati … he becomes dispassionate towards the tongue, becomes dispassionate towards flavours …tongue …
kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … he becomes dispassionate towards the body, becomes dispassionate towards tangibles …body …
manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. he becomes dispassionate towards the mind, becomes dispassionate towards dhammas, becomes dispassionate towards mind-consciousness, becomes dispassionate towards mind-contact, becomes dispassionate towards feeling, becomes dispassionate towards craving.mind, ideas, mind consciousness, mind contact, feeling, and craving.
Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being dispassionate, his greed fades away; with the fading of greed his mind is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. He understands: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’”They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of as many as sixty bhikkhus were liberated from the taints by not clinging.And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping.
Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. The Discourse on the Six Sixes, the sixth, is finished.