sn35.91:2 Let them not conceive anything to be the ear … nose … tongue … body …

sn35.91:3 Let them not conceive anything to be the mind … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else.

sn35.91:4 As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

9. With Channa

A Duality (1st)

sn35.92:1 “Mendicants, I will teach you a duality. Listen … And what is a duality? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called a duality.

sn35.92:2 Mendicants, suppose someone was to say: ‘I’ll deny this duality and describe another duality.’ They’d have no grounds for that claim, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.”

9. With Channa

A Duality (2nd)

sn35.93:1 “Mendicants, consciousness originates dependent on a duality. And what is that duality? Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent? Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing.

sn35.93:2 Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness …

sn35.93:3 Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent? Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing. This is how consciousness originates dependent on a duality.”

10. The Sixes

Untamed, Unguarded

sn35.94:1 At Sāvatthī. “Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. What six? The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. The field of ear contact … nose contact … tongue contact … body contact … The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.

sn35.94:2 These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. What six? The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. The field of ear contact … nose contact … tongue contact … body contact … The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn35.94:3 “Mendicants, it’s just the six fields of contact that lead the unrestrained to suffering. Those who understand how to restrain them live with faith as partner, not festering.

sn35.94:4 When you’ve seen pleasant sights and unpleasant ones, too, dispel all manner of desire for the pleasant, without hating what you don’t like.

sn35.94:5 When you’ve heard sounds both liked and disliked, don’t fall under the thrall of sounds you like, dispel hate for the unliked, and don’t hurt your mind <j>by thinking of what you don’t like.

sn35.94:6 When you’ve smelled a pleasant, fragrant scent, and one that’s foul and unpleasant, dispel aversion for the unpleasant, while not yielding to desire for the pleasant.

sn35.94:7 When you’ve enjoyed a sweet, delicious taste, and sometimes those that are bitter, don’t be attached to enjoying sweet tastes, and don’t despise the bitter.

sn35.94:8 Don’t be intoxicated by a pleasant touch, and don’t tremble at a painful touch. Look with equanimity at the duality <j>of pleasant and painful contacts, without favoring or opposing anything.

sn35.94:9 People generally let their perceptions proliferate; perceiving and proliferating, they are attracted. Casting aside all mental constructions <j>of the domestic life, wander intent on renunciation.

sn35.94:10 When the mind is well developed like this <j>regarding the six, it doesn’t waver at contacts at all. Mendicants, those who have mastered greed and hate go beyond birth and death.”

10. The Sixes

Māluṅkyaputta

sn35.95:1 Then Venerable Māluṅkyaputta went up to the Buddha … and asked him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

sn35.95:2 “Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?”

sn35.95:3 “Sir, even though I’m an old man, elderly and senior, may the Buddha please teach me Dhamma in brief! May the Holy One please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”

sn35.95:4 “What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that are unseen, unseen before, and which you neither see nor think might be seen?” “No, sir.”

sn35.95:5 “Do you have any desire or greed or affection for sounds known by the ear …

sn35.95:6 smells known by the nose …

sn35.95:7 tastes known by the tongue …

sn35.95:8 touches known by the body …

sn35.95:9 ideas known by the mind that are unknown, unknown before, and which you neither know nor think might be known?” “No, sir.”

sn35.95:10 “In that case, when it comes to things that ought be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known. When this is the case, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this life or the next or in between the two. Just this is the end of suffering.”

sn35.95:11 “This is how I understand the detailed meaning of the Buddha’s brief statement:

sn35.95:12 ‘When you see a sight, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:13 Many feelings grow arising from sights. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:14 When you hear a sound, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:15 Many feelings grow arising from sounds. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:16 When you smell an odor, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:17 Many feelings grow arising from smells. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:18 When you enjoy a taste, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:19 Many feelings grow arising from tastes. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:20 When you sense a touch, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:21 Many feelings grow arising from touches. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:22 When you know an idea, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

sn35.95:23 Many feelings grow arising from ideas. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

sn35.95:24 There’s no desire for sights when you see a sight with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:25 Even as you see a sight and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

sn35.95:26 There’s no desire for sounds when you hear a sound with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:27 Even as you hear a sound and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

sn35.95:28 There’s no desire for odors when you smell an odor with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:29 Even as you smell an odor and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

sn35.95:30 There’s no desire for tastes when you enjoy a taste with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:31 Even as you savor a taste and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

sn35.95:32 There’s no desire for touches when you sense a touch with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:33 Even as you sense a touch and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

sn35.95:34 There’s no desire for ideas when you know an idea with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

sn35.95:35 Even as you know an idea and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.’

sn35.95:36 That’s how I understand the detailed meaning of the Buddha’s brief statement.” “Good, good, Māluṅkyaputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full.

sn35.95:41 “This is how to see the detailed meaning of what I said in brief.”

sn35.95:42 And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Attachment to the world is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected.

10. The Sixes

Liable to Decline

sn35.96:1 “Mendicants, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. Listen … And how is someone liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them. They should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

sn35.96:2 Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. If that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ That’s how someone is liable to decline.

sn35.96:3 And how is someone not liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’

sn35.96:4 Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ That’s how someone is not liable to decline.

sn35.96:5 And what are the six fields of mastery? When a mendicant sees a sight with their eyes, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ … Furthermore, when a mendicant knows an idea with their mind, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ These are the six fields of mastery.”

10. The Sixes

One Who Lives Negligently

sn35.97:1 “Mendicants, I will teach you who lives negligently and who lives diligently. Listen … And how does someone live negligently? When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently. When you live with the ear … nose … tongue … body … mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently. That’s how someone lives negligently.

sn35.97:2 And how does someone live diligently? When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently. When you live with the ear … nose … tongue … body … mind faculty restrained, your mind doesn’t become polluted when it comes to ideas known by the mind. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently. That’s how someone lives diligently.”

10. The Sixes

Restraint

sn35.98:1 “Mendicants, I will teach you who is restrained and who is unrestrained. Listen … And how is someone unrestrained? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ This is how someone is unrestrained.

sn35.98:2 And how is someone restrained? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ This is how someone is restrained.”

10. The Sixes

Immersion

sn35.99:1 “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on eye contact is impermanent. … They truly understand that the mind is impermanent. They truly understand that ideas … mind consciousness … mind contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, develop immersion. A mendicant who has immersion truly understands.”

10. The Sixes

Retreat

sn35.100:1 “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent. Mendicants, meditate in retreat. A mendicant in retreat truly understands.”

10. The Sixes

It’s Not Yours (1st)

sn35.101:1 “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

sn35.101:2 The ear … nose … tongue … body …

sn35.101:3 The mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Ideas … Mind consciousness … Mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.

sn35.101:4 Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

sn35.101:5 “No, sir.

sn35.101:6 Why is that?

sn35.101:7 Because to us that’s neither self nor belonging to self.”

sn35.101:8 “In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. … The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

10. The Sixes

It’s Not Yours (2nd)

sn35.102:1 “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness. Give up what’s not yours. Giving it up will be for your welfare and happiness.”

10. The Sixes

About Uddaka

sn35.103:1 “Mendicants, Uddaka son of Rāma used to say: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root was dug out by me!’ Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ A mendicant might rightly say here: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’

sn35.103:2 And how is someone a knowledge master? It’s when a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a knowledge master.

sn35.103:3 And how is a mendicant a conqueror of all? It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a conqueror of all.

sn35.103:4 And how has a mendicant dug out the undug boil’s root? ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Boil’s root’ is a term for craving. It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has dug out the undug boil’s root.

sn35.103:5 Uddaka son of Rāma used to say: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’ Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ A mendicant might rightly say here: ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’”

11. Sanctuary from the Yoke

Sanctuary from the Yoke

sn35.104:1 At Sāvatthī. “Mendicants, I will teach you an exposition of the teaching, an explanation of one who has found sanctuary from the yoke. Listen … And what is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. This is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke.”

11. Sanctuary from the Yoke

Because of Grasping

sn35.105:1 “Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”

sn35.105:2 “Our teachings are rooted in the Buddha. …”

sn35.105:3 “Mendicants, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. … When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself. What do you think, mendicants? Is the eye permanent or impermanent?”