PTS: M iii 280

I have heard that at one time the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s Monastery. There he spoke to the monks: “Monks!”

“Yes, Bhante,” the monks replied. 

“Monks I will teach you the Dhamma that is beautiful in the beginning, beautiful in the middle, beautiful in the end: I will open up the holy life both in its nature and in its details; entirely whole, absolutely pure – that is, the six sets of six. Listen well! Pay close attention! I will speak.” 

“As you say, Bhante,” the monks replied. 

The Blessed One said: “The six sense doors should be known. The six sense-objects should be known. The six kinds of awareness should be known. The six contacts should be known. The six groups of vedana should be known. The six kinds of desire, craving, should be known.”

Six sets of six 

“The six sense doors should be known. This was said. And what are the six sense doors? There is the door of the eye, the door of the ear, the door of the nose, the door of the tongue, the door of the body and the door of the mind. The six sense doors should be known. This was said, and these are the six sense doors. This is the first set of six. 

The six sense-objects should be known. This was said. And what are the six kinds of objects outside? There are the sense objects of colour, sound, smell, flavour, physical sensation and thought. The six sense-objects should be known. This was said, and these are the six kinds of sense object. 

This is the second set of six.

The six kinds of awareness should be known. This was said. And what are the six kinds of awareness? Dependent on the eye and colour, there arises awareness at the eye. Dependent on the ear and sounds arises awareness at the ear. Dependent on the nose and smell, there arises awareness at the nose. Dependent on the tongue and flavour, there arises awareness at the tongue. Dependent on the body and physical sensations, there arises awareness at the body. Dependent on the mind, and thoughts, there arises awareness at the mind. The six kinds of awareness should be known. This was said. And these are the six kinds of awareness. 

This is the third set of six.

The six types of contact should be known. This was said. And what are the six types of contact? Dependent on the eye, and colour, there arises awareness at the eye. The meeting of the three is contact. Dependent on the ear and sounds, there arises awareness at the ear. The meeting of the three is contact. Dependent on the nose, and smells, there arises awareness at the nose. The meeting of the three is contact. Dependent on the tongue, and flavours, there arises awareness at the tongue. The meeting of the three is contact. Dependent on the body, and physical sensations, there arises awareness at the body. The meeting of the three is contact. Depending on the mind, and thoughts, there arises awareness at the mind. The meeting of the three is contact. The six kinds of contact should be known. This was said. And these are the six kinds of contact. 

This is the fourth set of six.

The six groups of feeling (vedana) should be known. This was said. And what are the six groups of feeling? 

Dependent on the eye, and colour, there arises awareness at the eye. The meeting of the three is contact. Dependent on, based on this contact at the eye, vedana (a feeling of agreeable or disagreeable) arises.  

Dependent on the ear and sound, there arises awareness at the ear. The meeting of the three is contact. Based on this contact at the ear, vedana (a feeling of agreeable or disagreeable) arises. 

Dependent on the nose and smell, there arises awareness at the nose. The meeting of the three is contact. Based on this contact at the nose, vedana (a feeling of agreeable or disagreeable) arises. 

Dependent on the tongue, and flavour, awareness at the tongue arises. The meeting of the three is contact. Based on this contact at the tongue, vedana (a feeling of agreeable or disagreeable) arises. 

Dependent on the body, and physical sensations on the body, awareness at the body arises. The meeting of the three is contact. Based on contact at the body, vedana (a feeling of agreeable or disagreeable) arises. 

Dependent on the mind and thoughts, awareness at the mind arises. The meeting of the three is contact. Based on contact at the mind, vedana (feeling of agreeable or disagreeable) arises. 

The six bases of feeling (vedana) should be known. And these are the six bases of feeling.

This is the fifth set of six. 

The six kinds of craving should be known. This was said. And what are the six kinds of desire? 

Dependent on the eye, and colour, awareness at the eye arises. The meeting of the three is contact. Based on contact at the eye, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana, there arises craving. 

Dependent on the ear and sound, awareness at the ear arises. The meeting of the three is contact. Based on contact at the ear, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana there arises craving. 

Dependent on the nose and smell, awareness at the nose arises. The meeting of the three is contact. Based on contact at the nose, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana there arises craving. 

Dependent on the tongue and flavour, awareness a t the tongue arises. The meeting of the three is contact. Based on contact at the tongue, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana there arises craving. 

Dependent on the body and physical sensation, awareness at the body arises. The meeting of the three is contact. Based on contact at the body, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana there arises craving. 

Dependent on the mind and thoughts, there arises awareness at the mind. The meeting of the three is contact. Based on contact at the mind, vedana (a feeling of agreeable or disagreeable) arises. Dependent on vedana, there arises craving.

The six kinds of craving should be known. This was said. And these are the six kinds of desire. 

This is the sixth set of six. 

Where is self?

The eye

If anyone were to say “I am the eye, the eye is self” that wouldn’t make sense. We can see that the eye arises, degrades and dies away, without one’s own will. And when we see that the eye grows, degrades and dies away, then we would have to say “I, my self, arises, degrades and dies without my own will.” That’s why it doesn’t make sense for anyone to say “I am the eye, the eye is self.” 

So there is no self in the eye, the eye is not me, not mine, not myself. 

If anyone were to say “Colour is self, I am colour,” that wouldn’t make sense. We see that colour appears and dies away, without our own will. And when we see that colour appears and dies away without our own will, we would have to say “I myself, appears and dies away without my own will.” That’s why it doesn’t make sense to say “I am colour, colour is the self.” 

So there is no self in the eye, the eye is not me, not mine, not myself. Colour is not self, colour is not me, not mine, not myself. 

If anyone were to say “awareness at the eye is self, I am awareness at the eye” that wouldn’t make sense. We can see that awareness at the eye appears simply dependent on the eye and colour, and dies away without our own will. And when we see this, we would have to say “I, my self, appears dependent on the eye and colour, and dies away.” That’s why it makes no sense to say “awareness at the eye is self, I am awareness at the eye.”  

So there is no self in the eye, the eye is not me, not mine, not myself. colour is not self, colour is not me, not mine, not myself. awareness at the eye is not self, awareness at the eye is not me, not mine, not myself.”

If anyone were to say “Contact at the eye is self, I am contact at the eye,” that would make no sense. We can see that contact changes, arises and dies every moment, without our own will, in dependence on the eye, colour and awareness at the eye. And when we see this, we would have to say “I, myself, changes, arises and dies every moment, without my own will, in dependence on the eye, colour and awareness at the eye.” That’s why it makes no sense to say “Contact at the eye is self, I am contact at the eye.” 

So there is no self in the eye. The eye is not me, not mine, not myself. colour is not self. colour is not me, not mine, not myself. awareness at the eye is not self. awareness at the eye is not me, not mine, not myself. Contact at the eye is not self, contact at the eye is not me, not mine, not myself.” 

If anyone were to say, “Feelings of agreeable/disagreeable (vedana) are self, I am feelings (vedana),” It would make no sense. We see that vedana is born and dies, without our own will, dependent on contact at the eye. Seeing this, we would have to say, “I, myself, is born and dies away without my own will, dependent on contact at the eye.” That’s why it makes no sense to say “feelings (vedana) are self, I am feelings (vedana.)” 

So there is no self in the eye; not me, not mine, not myself. colour are not self; not me, not mine, not myself. awareness at the eye is not self; not me, not mine, not myself. Contact at the eye is not self; not me, not mine, not myself. Vedana (feelings of agreeable/disagreeable) arising from contact at the eye is not self; not me, not mine, not myself. 

If anyone were to say “craving is self, I am craving,” it would make no sense. We see that craving is born and dies , without our own will, simply in dependence on vedana born of contact at the eye. Seeing this, we would have to say, “I, myself, arises and dies , without my own will, simply in dependence on vedana born of contact at the eye.” That’s why it makes no sense to say ‘Craving born of contact at the eye is self, or I am craving.” 

So there is no self in the eye, not me, not mine, not myself. Colour is not self, not me, not mine, not myself. awareness at the eye is not self, not me, not mine, not myself. Contact at the eye is not self, not me, not mine, not myself. Feeling born of contact at the eye is not self, not me, not mine, not myself. Craving born of contact at the eye is not self, not me, not mine, not myself. 

The ear

If anyone were to say “the ear is self, or “I am the ear” that wouldn’t make sense. We see that the ear grows, degrades and dies away without our own will. Seeing this, we would have to say “I, myself, appears, grows, degrades and dies away without my own will.” That’s why it makes no sense to say “the ear is self,” or “I am the ear.” 

So there is no self in the ear; the ear is not me, not mine, not myself.

If anyone were to say “Sounds are self, or I am sounds,” that wouldn’t make sense. We see that sounds arise and die away , without our own will. Seeing this, we would have to say “I, myself, arise and die away , without my own will.” That’s why it makes no sense to say “sounds are self,” or “I am sounds.” 

So there is no self in the ear; the ear is not me, not mine, not myself. Sounds are not self; sounds are not me, not mine, not myself. 

If anyone were to say, “awareness at the ear is self, I am awareness at the ear,” that wouldn’t make sense. We see that awareness at the ear arises and dies away , without our own will, in dependence on ear and sounds. Seeing this, we would have to say, “I, myself, arises and dies away , without my own will, in dependence on the ear and sounds.” That’s why it makes no sense to say ‘awareness at the ear is self,” or “I am awareness at the ear.”

If anyone were to say, “Contact at the ear is self, I am contact at the ear,” that wouldn’t make any sense. We see that contact appears and dies and changes every moment, without our own will, simply as the meeting of the ear, sounds, and awareness at the ear. Seeing this, we would have to say, “My self appears and dies and changes every moment, without my own will, simply as the meeting of the ear, sounds and awareness at the ear.” That’s why it makes no sense to say “Contact at the ear is self, I am contact at the ear, contact at the ear is my self.”  

If anyone were to say “Vedana (feelings) born of contact at the ear is self, I am feelings born of contact at the ear” that wouldn’t make sense. We see that feelings of agreeable and disagreeable are born and die away , without our own will, simply in dependence on contact at the ear. Seeing this, we would have to say, “I appear and die away , in dependence on contact at the ear.” That’s why it makes no sense to say “Feelings of agreeable or disagreeable born of contact at the ear are self, I am feelings born of contact at the ear.” 

So there is no self in the ear, the ear is not me, not mine, not myself. Sounds are not self sounds are not me, not mine, not myself. Contact at the ear is not self, contact at the ear is not me, not mine, not myself. Feelings of agreeable and disagreeable born of contact at the ear are not self, feelings are not me, not mine, not myself. 

If anyone were to say “craving is self, I am craving,” that wouldn’t make any sense. We see that craving is born and dies away , without our own will, depending on vedana born of contact at the ear. Seeing this, we would have to say, “I, myself, is born and dies away  without my own will, depending on vedana born of contact at the ear.” That’s why it makes no sense to say that “craving is self, I am craving.”

So there is no self in the ear, the ear is not me, not mine, not myself. Sounds are not self, sounds are not me, not mine, not myself. Contact at the ear is not self, contact at the ear is not me, not mine, not myself. Feelings of agreeable and disagreeable born of contact at the ear are not self, feelings are not me, not mine, not myself. Craving born of contact at the ear is not self, craving is not me, not mine, not myself.”

The nose

If anyone were to say “The nose is self, I am the nose,” that wouldn’t make sense. We can see that the nose is born, exists for a while, degrades, changes and dies away without our own will. Seeing this, we’d have to say, “I, my self is born, exists for a while, degrades, changes and dies away without my own will.” That’s why it makes no sense to say that “The nose is self, I am the nose.” 

So there is no self in the nose; it is not me, not mine, not myself.

If anyone were to say, “Smells are self, I am smells,” that wouldn’t make any sense. It’s obvious that smells come and go, arise and die away , without our own will. Seeing this, we’d have to say “I, myself comes and goes, arises and dies away  without my own will.” That’s why it makes no sense to say that “smells are self, I am smells.”

So there is no self in the nose, it is not me, not mine, not myself. Smells are not self. Smells are not me, not mine, not myself. 

If anyone were to say, “awareness at the nose is self, I am awareness at the nose,” that wouldn’t make sense. We can see that awareness at the nose comes and goes, arises and dies away , without my own will, in dependence on the nose and smell. Seeing this, we’d have to say, “I, my self, comes and goes, arises and dies away , without my own will, in dependence on the nose and smell.” That’s why it makes no sense to say that “awareness at the nose is self, I am awareness at the nose.” 

So there is no self in the nose, not me, not mine, not myself. Smells are not self; not me, not mine, not myself. awareness at the nose is not self; not me, not mine, not myself. 

If anyone were to say, “contact at the nose is self, I am contact at the nose,” it would make no sense. We can see that contact at the nose is here one moment, gone the next, it comes and goes and changes without our own will, simply being the meeting of the nose, smells and awareness at the nose. Seeing this we’d have to say, “I, my self, is here one moment, gone the next, it comes and goes and changes without my own will, simply being the meeting of the nose, smells and awareness at the nose.” That’s why it makes no sense to say “Contact at the nose is self, I am contact at the nose.”

So there is no self in the nose; it is not me, not mine, not myself. Smells are not self, they are not me, not mine, not myself. awareness at the nose is not self; it is not me, not mine, not myself. Contact at the nose is not self; it is not me, not mine, not myself. 

If anyone were to say, “feelings based on smell are self, I am feelings based on smell,” it would make no sense. We can see that vedana (feelings of agreeable/disagreeable) based on smell arises and dies away, coming and going and changing without our own will, depending on contact at the nose. Seeing this, we would have to say, “Feelings based on smell are self, I am feelings based on smell; therefore I, my self, arises and dies away, coming and going and changing without my own will, depending on contact at the nose.” So that’s why it makes no sense to say “feelings based on smell are self, I am feelings based on smell.” 

So there is no self in the nose; it is not me, not mine, not myself. Smells are not self. They are not me, not mine, not myself. awareness at the nose is not self; it is not me, not mine, not myself. Contact at the nose is not self; it is not me, not mine, not myself. Feelings based on smell are not self; they are not me, not mine, not myself. 

If anyone were to say “craving based on smell is self, I am craving based on smell” it would make no sense. We can see that craving is born and dies away, changing without our own will, in dependence on vedana born of contact at the nose. Seeing this, we’d have to say “I, myself, is born and dies away, changing without my own will, in dependence on vedana born of contact at the nose.” That’s why it makes no sense to say, “desire, or craving based on smell is self. I am craving based on smell.”

So there is no self in the nose; it is not me, not mine, not myself. Smells are not self. They are not me, not mine, not myself. awareness at the nose is not self. It is not me, not mine, not myself. Contact at the nose is not self; it is not me, not mine, not myself. Feelings based on smell are not self; they are not me, not mine, not myself. craving based on smell are not self; they are not me, not mine, not myself.” 

So there is no self in the nose, not me, not mine, not myself. Smells are not self; not me, not mine, not myself. awareness at the nose is not self; not me, not mine, not myself. Contact at the nose is not self; not me, not mine, not myself. Feelings based on smell are not self; not me, not mine, not myself. craving based on smell are not self; it is not me, not mine, not myself. 

The tongue

If anyone were to say “the tongue is self, I am the tongue,” it would make no sense. It is obvious that the tongue is born, is there for a short time and then degrades and dies away, without our own will. Seeing this, we would have to say, “My self is born, is there for a short time, and then degrades and dies away.” That’s why it makes no sense to say that the tongue is self, or that I am the tongue. 

So there is no self in the tongue. The tongue is not me, not mine, not myself. 

If anyone were to say, “Flavours are self, I am flavours,” it would make no sense. It’s obvious that flavours arise and die away quickly, change and degrade without our own will. Seeing this we would have to say, “I, my self, arises and dies away, changes and degrades without my own will.” That’s why it makes no sense to say “Flavours are self, I am flavours.”

So there is no self in the tongue, the tongue is not me, not mine, not myself. flavours are not self. flavours are not me, not mine, not myself. 

If anyone were to say, ‘awareness at the tongue is self, I am awareness at the tongue,” it would make no sense. We can see that awareness at the tongue is born and dies away , changes every moment, depending on the tongue, and flavours. Seeing this, we’d have to say, “I, my self, is born and dies away , changes every moment depending on the tongue and flavours.” That’s why it makes no sense to say that awareness at the tongue is self, or that I am awareness at the tongue. 

So there is no self in the tongue, it is not me, not mine, not myself. flavours are not self, not me, not mine, not myself. awareness at the tongue is not self, it is not me, not mine, not myself. 

If anyone were to say, “contact at the tongue is self, I am contact at the tongue,” It would make no sense. We can see that contact at the tongue constantly arises and dies away without our own will, being simply the meeting of the tongue, flavour and awareness at the tongue. Seeing this, we’d have to say, “I, my self, constantly arises and dies away without my own way being simply the meeting of the tongue, flavour, and awareness at the tongue.” that’s why it makes no sense to say that “Contact at the tongue is self, I am contact at the tongue.”

So there is no self in the tongue, not me, not mine, not myself. flavours are not self, not me, not mine, not myself. awareness at the tongue is not self; not me, not mine, not myself. Contact at the tongue is not self; not me, not mine, not myself. 

If anyone were to say, “Feelings of agreeable/disagreeable (vedana) based on the flavour is self, I am feelings based on the flavour,” that would make no sense. We can see that feelings of agreeable/disagreeable arise and die away  without our own will, based on contact at the tongue. Seeing this, we’d have to say, “I, myself is born and dies away  without my own will, based on contact at the tongue.” That’s why it makes no sense to say feelings of agreeable and disagreeable (vedana) based on flavour is self, or that I am feelings based on flavour.

So there is no self in the tongue, not me, not mine, not myself. flavours are not self, not me, not mine, not myself. awareness at the tongue is not self, not me, not mine, not myself. Contact at the tongue is not self, not me, not mine, not myself. Vedana born of contact at the tongue is not self; not me, not mine, not myself. 

If anyone were to say, “craving based on flavour is self, I am desire based on flavour” it would make no sense. We can see that craving based on flavour arises and dies away without our own will, simply in dependence on vedana born of contact at the tongue. Seeing this, we’d have to say, “I, my self, arises and dies away without my own will, simply in dependence on vedana born of contact at the tongue.” That’s why it makes no sense to say “craving based on flavour is self, or I am desire based on flavour.”
So there is no self in the tongue; not me, not mine, not myself. flavour is not self, not me, not mine, not myself. awareness at the tongue is not self; not me, not mine, not myself. Contact at the tongue is not self; not me, not mine, not myself. Vedana born of contact at the tongue is not self. Not me, not mine, not myself. craving based on flavour is not self; not me, not mine, not myself.

The body

If anyone were to say, “The body is the self,” it would make no sense. It’s obvious that the body is born, grows, decays and dies, beyond our own will. Seeing this, we’d have to say, “I, my self, is born, grows, decays and dies beyond my own will.” That’s why it makes no sense to say “The body is the self, I am the body.” 

So there is no self in the body, not me, not mine, not myself. 

If anyone were to say, “Physical sensations are the self, I am physical sensations,” it would make no sense. It’s obvious that physical sensations appear and disappear, are here one moment and gone the next, arise and die away beyond our own will. Seeing this, we would have to say, “I, my self, appears and disappears, is here one moment and gone the next, arises and dies away beyond my own will.” That’s why it makes no sense to say that “physical sensations are the self, I am physical sensations.”

So there is no self in the body, not me, not mine, not myself. Physical sensations are not self, not me, not mine, not myself.

If anyone were to say, “awareness at the body is the self,” that would make no sense. We can see that awareness at the body arises and dies away beyond our own will, in dependence on the body and physical sensations. Seeing this, we’d have to say, “I, my self, arises and dies away beyond my own will in dependence on the body and physical sensations.” That is why it makes no sense to say that “awareness at the body is the self” or “I am awareness at the body.”

So there is no self in the body; not me, not mine, not myself. Physical sensations are not self; not me, not mine, not myself. awareness at the body is not self, not me, not mine, not my self.

If anyone were to say, “Contact at the body is the self,” that would make no sense. We can see that contacts at the body change every moment, appear and disappear without our own will, being nothing but the meeting of the body, physical sensation, and awareness at the body. Seeing this, we’d have to say, “I, my self, changes every moment, appears and disappears without my own will, being nothing but the meeting of the body, physical sensation and awareness at the body.” That is why it makes no sense to say that “contact at the body is the self,” or that “I am contact at the body.”

So there is no self in the body; not me, not mine, not myself. Physical sensations are not self; not me, not mine, not myself. awareness at the body is not self; not me, not mine, not myself. Contact at the body is not self, not me, not mine, not my self.

If anyone were to say, “Vedana based on physical sensation is the self, I am feelings based on physical sensation,” it would make no sense. We can see that feelings arise and die away, change every moment automatically, without our own will, dependent on contact at the body. Seeing this we would have to say, “I, my self, arises and dies away and changes every moment automatically, without my own will, dependent on contact at the body.” That is why it makes no sense to say that “feelings based on physical sensation are the self, I am feelings based on physical sensation.” 

So there is no self in the body; not me, not mine, not myself. Physical sensations are not self; not me, not mine, not myself. awareness at the body is not self; not me, not mine, not myself. Contact at the body is not self; not me, not mine, not myself. Feelings (vedana) based on physical sensation are not the self; not me, not mine, not myself.

If anyone were to say, “craving is the self, I am craving,” it would make no sense. We can see that craving arises and dies away automatically without our own will, dependent on agreeable/disagreeable feelings born from a contact at the body. Seeing this, then we would have to say, “I, my self, arises and dies away automatically without my own will, dependent on agreeable/disagreeable feelings born from a contact at the body.” That’s why it makes no sense to say “desire, craving is the self, I am craving.” 

So there is no self in the body; not me, not mine, not myself. Physical sensations are not sef; not me, not mine, not myself. awareness at the body is not self; not me, not mine, not myself. Contact at the body is not self; not me, not mine, not myself. Feelings of agreeable/disagreeable are not self; not me, not mine, not myself. craving is not self; not me, not mine, not myself. 

The mind

If anyone were to say, “the mind is self,” it would make no sense. We can see that “the mind” is constantly arising as one thing, dying as another, randomly changing countless times a minute without our own will. Seeing this we would have to say, “I, my self, is constantly arising as one thing, dying as another, randomly changing countless times a minute without my own will.” That’s why it makes no sense to say “the mind is the self, I am the mind.”

So there is no self in the mind; not me, not mine, not myself.

If anyone were to say, “thoughts are self,” it would make no sense. We can see that thoughts are constantly arising and dying away, here one moment and gone the next; changing  without our own will. Seeing this, we’d have to say, “I, myself, is constantly arising and dying away, here one moment and gone the next; changing  without my own will.” That is why it makes no sense to say “thoughts are self, I am thoughts.” 

So there is no self in the mind; not me, not mine, not myself. thoughts are not self; not me, not mine, not myself. 

If anyone were to say, “awareness at the mind is self, I am awareness at the mine,” It would make no sense. We can see that awareness at the mind arises and dies away in dependence on the mind and thoughts, automatically following the thoughts, outside our own will. Seeing this, we would have to say, “I, my self, arises and dies away in dependence on the mind and thoughts, automatically following thoughts, outside of my own will.” That is why it makes no sense to say “awareness at the mind is self, I am awareness at the mind.”

So there is no self in the mind, not me, not mine, not myself. thoughts are not self; not me, not mine, not myself. awareness at the mind is not self; not me, not mine, not myself. 

If anyone were to say, “contact at the mind is self, I am contact at the mind,” it would make no sense. We can see that contact at the mind is constantly changing, arising and dying away without my own will, being simply the meeting of the mind, thoughts, and awareness at the mind. Seeing this, we would have to say, “I, my self, is constantly changing, arising and dying away without my own will, being simply the meeting of the mind, thoughts and awareness at the mind.” that is why it makes no sense to say that contact is self, or that “I am contact at the mind.”

So there is no self in the mind, not me, not mine, not my self. thoughts are not self; not me, not mine, not myself. awareness at the mind is not self; not me, not mine, not myself. Contact at the mind is not self; not me, not mine, not myself. 

If anyone were to say, “Feelings based on thoughts are self, I am feelings based on thoughts,” that would make no sense. We can see that feelings of agreeable and disagreeable arise and die away automatically, , without our own will; born of contact at the mind. Seeing this, we would have to say, “I, my self, arises and dies away automatically, without my own will; born of contact at the mind.” That is why it makes no sense to say that “feelings of agreeable/disagreeable are self, I am feelings of agreeable/disagreeable.”

So there is no self in the mind, not me, not mine, not myself. thoughts are not self, not me, not mine, not myself. awareness at the mind is not self; not me, not mine, not myself. Contact at the mind is not self; not me, not mine, not myself. Vedana is not self; not me, not mine, not myself. 

If anyone were to say, “craving is self, I am craving,” that would make no sense. We can see that craving arises and dies automatically, without our own will, based on feeling born of contact at the mind. Seeing this, we would have to say, “I, my self, arises and dies automatically without my own will, based on vedana born of contact at the mind.” That is why it makes no sense to say that “craving is self, or I am craving.” 

So there is no self in the mind, not me, not mine, not myself. thoughts are not self; not me, not mine, not myself. awareness at the mind is not self; not me, not mine, not myself. Contact at the mind is not self; not me, not mine, not myself. Feelings of agreeable/disagreeable are not self; not me, not mine, not myself. craving is not self; not me, not mine, not myself. 

Self-identification (Image of self)

Monks, this is the way that leads to the creation of self-identification, an image of self. About the eye, one sees it as “this is mine, this my self, this is what I am.” 

About colour, one sees it as,  “this is mine, this is my self, this is what I am.”

About awareness at the eye, one sees “this is mine, this is my self, this is what I am.” 

About contact at the eye, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the eye, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the eye, one assumes, “this is mine, this is my self, this is what I am.” 

About the ear, one assumes “this is mine, this my self, this is what I am.” 

About sound, one assumes,  “this is mine, this is my self, this is what I am.”

About awareness at the ear, one assumes “this is mine, this is my self, this is what I am.” 

About contact at the ear, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the ear, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the ear, one assumes, “this is mine, this is my self, this is what I am.” 

About the nose, one assumes “this is mine, this my self, this is what I am.” 

About smell, one assumes,  “this is mine, this is my self, this is what I am.”

About awareness at the nose, one assumes “this is mine, this is my self, this is what I am.” 

About contact at the nose, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the nose, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the nose, one assumes, “this is mine, this is my self, this is what I am.” 

About the tongue, one assumes “this is mine, this my self, this is what I am.” 

About flavours, one assumes,  “this is mine, this is my self, this is what I am.”

About awareness at the tongue, one assumes “this is mine, this is my self, this is what I am.” 

About contact at the tongue, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the tongue, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the tongue, one assumes, “this is mine, this is my self, this is what I am.” 

About the body, one assumes “this is mine, this my self, this is what I am.” 

About physical sensation, one assumes,  “this is mine, this is my self, this is what I am.”

About awareness at the body, one assumes “this is mine, this is my self, this is what I am.” 

About contact at the body, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the body, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the body, one assumes, “this is mine, this is my self, this is what I am.” 

About the mind, one assumes “this is mine, this my self, this is what I am.” 

About thoughts, one assumes,  “this is mine, this is my self, this is what I am.”

About awareness at the mind, one assumes “this is mine, this is my self, this is what I am.” 

About contact at the mind, one assumes “this is mine, this is my self, this is what I am.”

About feeling born of contact at the mind, one assumes, “this is mine, this is myself, this is what I am.” 

About desire based on contact at the mind, one assumes, “this is mine, this is my self, this is what I am.” 

Now this is how one thinks,  who is practicing for the end of self-identification, the end of the image of self. 

About the eye, one sees: this is not mine, this is not myself, this is not what I am. 

About forms and shapes made of colour, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the eye, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the eye, one sees: this is not mine, this is not myself, this is not what I am. 

About feeling based on forms and shapes made of colour, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based on contact at the eye, one sees: this is not mine, this is not myself, this is not what I am. 

About the ear, one sees: this is not mine, this is not myself, this is not what I am. 

About sounds, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the ear, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the ear, one sees: this is not mine, this is not myself, this is not what I am. 

About feeling based on sound, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based on sound, one sees: this is not mine, this is not myself, this is not what I am. 

About the nose, one sees: this is not mine, this is not myself, this is not what I am. 

About smells, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the nose, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the nose, one sees: this is not mine, this is not myself, this is not what I am. 

About feeling based on smell, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based one smell, one sees: this is not mine, this is not myself, this is not what I am. 

About the tongue, one sees: this is not mine, this is not myself, this is not what I am. 

About flavours, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the tongue, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the tongue, one sees: this is not mine, this is not myself, this is not what I am. 

About feeling based on flavours, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based on flavours, one sees: this is not mine, this is not myself, this is not what I am. 

About the body, one sees: this is not mine, this is not myself, this is not what I am. 

About physical sensation, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the body, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the body, one sees: this is not mine, this is not myself, this is not what I am. 

About feeing based on physical sensation, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based on physical sensation, one sees: this is not mine, this is not myself, this is not what I am. 

About the mind, one sees: this is not mine, this is not myself, this is not what I am. 

About the thoughts, one sees: this is not mine, this is not myself, this is not what I am. 

About awareness at the mind, one sees: this is not mine, this is not myself, this is not what I am. 

About contact at the mind, one sees: this is not mine, this is not myself, this is not what I am. 

About feeling based on thoughts, one sees: this is not mine, this is not myself, this is not what I am. 

About desire based on thoughts, one sees: this is not mine, this is not myself, this is not what I am. 

How defilements is born 

Eye awareness arises based on the eye and colour. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.  

Dependent on the ear, and sound there is born awareness at the ear. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. 

Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.  

Dependent on the nose, and smell, there is born awareness at the ear. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.  

Dependent on the tongue, and flavour there is born awareness at the tongue. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.  

Dependent on the body, and physical sensations, there is born awareness at the body. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.    

Dependent on the mind, and thoughts there is born awareness at the mind. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one enjoys it, welcomes it and keeps holding onto it, then one is driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one crys and sorrows, beating one’s breast and falling into confusion, then one is driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one does not see the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is driven by the tendency towards ignorance. 

Monks, without letting go of the greed and attachment towards agreeable feelings, without removing the hatred and disgust towards disagreeable feelings, without removing ignorance in regard to neutral feeling, without abandoning ignorance to allow clear seeing to be born, it is simply impossible to make an end of suffering.  

Letting go of Defilement

Based on the eye, and colour, there arises awareness at the eye. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life.  

Dependent on the ear, and sound, there is awareness at the ear.The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life. 

Dependent on the nose, and smell, there is awareness at the nose. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life. 

Dependent on the tongue and flavour, there is awareness at the tongue. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life. 

Dependent on the body and physical sensation, there is awareness at the body. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life. 

Dependent on the mind and thoughts, there is awareness at the mind. The meeting of the three is contact. Dependent on contact, agreeable, disagreeable and neutral vedana arise. Being touched by agreeable feeling, when one does not enjoy it, welcome it or keep holding onto it, then one is not driven by the tendency towards greed and attachment.

Being touched by a disagreeable feeling, when one does not cry and sorrow, neither beating one’s breast nor falling into confusion, then one is not driven by the tendency towards hatred and disgust.

Being touched by a neutral feeling, when one sees the reality of how that feeling begins and how it ends, the appeal of it, the danger of it and the escape from it, then one is not driven by the tendency towards ignorance. 

If one lets go of the greed and attachment for agreeable feelings, if one removes hatred and disgust towards disagreeable feelings, if one gets rid of ignorance in regard to neutral feeling, if one abandons ignorance to allow clear seeing to be born, then it is entirely possible to make an end of suffering in this very life. 

Seeing in this way, the good student of the noble ones becomes disillusion with the eye, disillusioned with colour, dissilusioned with awareness at the eye, disillusioned with contact at the eye, disillusioned with feeling, disillusioned with craving. 

He becomes disillusioned with the ear, disillusioned with sounds, disillusioned with awareness at the ear, disillusioned with contact at the ear, disillusioned with feeling, disillusioned with craving. 

He becomes disillusioned with the nose, disillusioned with smells, disillusioned with awareness at the nose, disillusioned with contact at the nose, disillusioned with feeling, disillusioned with craving. 

He becomes disillusioned with the tongue, disillusioned with flavour, disillusioned with awareness at the tongue, disillusioned with contact at the tongue, disillusioned with feeling, disillusioned with craving. 

He becomes disillusioned with the body, disillusioned with physical sensations, disillusioned with awareness at the body, disillusioned with contact at the body, disillusioned with feeling, disillusioned with craving. 

He becomes disillusioned with the mind, disillusioned with thoughts, disillusioned with awareness at the mind, disillusioned with contact at the mind, disillusioned with feeling, disillusioned with craving. 

When he is disillusioned, he becomes detached. When he is without attachment, he is set free. When he is set free, he knows he is free. He knows ‘Birth has ended, the ascetic life is complete, the task is done. There is nothing further beyond this present existence.

That is what the Blessed One said. Full of gratitude and joyful at heart,the monks delighted at his words. And while this teaching was being given, the hearts of 60 monks were set free completely, through removing the arrow of desire/tanha.