Exploring the Path - Pāli Course

… “Bhikkhus, dependent on eye and forms, eye consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on ear and sounds, ear consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on nose and smells, nose consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on tongue and tastes, tongue consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on body and touch, body consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on mind and mental contents, mind consciousness arises; the combination of the three is contact; with contact as condition sensations arise, and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.

Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.

Bhikkhus, dependent on eye and forms, eye consciousness arises; the combination of the three is contact; with contact as condition sensations arise, and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Bhikkhus, dependent on ear and sounds, ear consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Bhikkhus, dependent on nose and smells, nose consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Bhikkhus, dependent on tongue and tastes, tongue consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Bhikkhus, dependent on body and touch, body consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Bhikkhus, dependent on mind and mental contents, mind consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.

When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.

Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!

Seeing thus, Bhikkhus, a well-taught Noble Disciple becomes disillusioned with the eye, disillusioned with forms, disillusioned with eye-consciousness, disillusioned with eye-contact, disillusioned with sensation, disillusioned with craving;

he becomes disillusioned with the ear, disillusioned with sounds, disillusioned with ear-consciousness, disillusioned with ear-contact, disillusioned with sensation, disillusioned with craving;

he becomes disillusioned with the nose, disillusioned with smells, disillusioned with nose-consciousness, disillusioned with nose-contact, disillusioned with sensation, disillusioned with craving;

he becomes disillusioned with the tongue, disillusioned with taste, disillusioned with tongue-consciousness, disillusioned with tongue-contact, disillusioned with sensation, disillusioned with craving;

he becomes disillusioned with the body, disillusioned with touch, disillusioned with body-consciousness, disillusioned with body-contact, disillusioned with sensation, disillusioned with craving;

he becomes disillusioned with the mind, disillusioned with mental contents, disillusioned with mind-consciousness, disillusioned with mind-contact, disillusioned with sensation, disillusioned with craving.

Being thus disillusioned, he becomes dispassionate. Through dispassion he gets liberated. When liberated, the knowledge: ‘I am liberated’ arises. He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more becoming to any further existence.

^*Chachakkasutta: Cha + chakka + sutta — six + set of six