Tatiyachaphassāyatanasutta
One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks up, saying that he does not truly understand these things, so the Buddha teaches him further.
- 0.1
Saṁyutta Nikāya 35.73
Linked Discourses 35.73
- 0.2
7. Migajālavagga
7. With Migajāla
Tatiyachaphassāyatanasutta
Six Fields of Contact (3rd)
- 1.1
“Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.
“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape
- 1.2
Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti.
has not completed the spiritual journey and is far from this teaching and training.”
- 2.1
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants said to the Buddha,
- 2.2
“etthāhaṁ, bhante, anassasaṁ panassasaṁ.
“Here, sir, I’m discouraged, really discouraged.
- 2.3
Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti.
For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”
- 3.1
“Taṁ kiṁ maññasi, bhikkhu,
“What do you think, mendicant?
- 3.2
cakkhu niccaṁ vā aniccaṁ vā”ti?
Is the eye permanent or impermanent?”
- 4.1
“Aniccaṁ, bhante”.
“Impermanent, sir.”
- 5.1
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
- 6.1
“Dukkhaṁ, bhante”.
“Suffering, sir.”
- 7.1
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
- 7.2
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
- 8.1
“No hetaṁ, bhante”.
“No, sir.”
- 9.1
“Sotaṁ …
“Is the ear …
- 9.2
ghānaṁ …
nose …
- 9.3
jivhā …
tongue …
- 9.4
kāyo …
body …
- 9.5
mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
- 10.1
“Anicco, bhante”.
“Impermanent, sir.”
- 11.1
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
- 12.1
“Dukkhaṁ, bhante”.
“Suffering, sir.”
- 13.1
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
- 13.2
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
- 14.1
“No hetaṁ, bhante”.
“No, sir.”
- 15.1
“Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
- 15.2
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
- 15.3
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
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.’”
- 15.4
Ekādasamaṁ.
- 15.5
Migajālavaggo dutiyo.
- 16.0
Tassuddānaṁ
- 16.1
Migajālena dve vuttā,
- 16.2
Cattāro ca samiddhinā;
- 16.3
Upaseno upavāṇo,
- 16.4
Chaphassāyatanikā tayoti.
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