Linked Discourses on the Six Sense Fields

The six interior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The six interior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The six interior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The six exterior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The six exterior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The six exterior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six interior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six interior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six interior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six exterior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six exterior sense fields are suffering and not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

In the past, future, and present, the six exterior sense fields are not-self. When a noble disciple truly sees them like this, they become disillusioned and liberated.

The Buddha did not claim to be awakened until he had fully understood the gratification, drawback, and escape regarding the six interior sense fields.

The Buddha did not claim to be awakened until he had fully understood the gratification, drawback, and escape regarding the six exterior sense fields.

The Buddha set out to find the gratification, drawback, and escape regarding the six interior sense fields.

The Buddha set out to find the gratification, drawback, and escape regarding the six exterior sense fields.

Beings are attached to the six interior sense fields due to gratification, repelled due to drawbacks, and find escape because there is an escape.

Beings are attached to the six exterior sense fields due to gratification, repelled due to drawbacks, and find escape because there is an escape.

If you enjoy the six interior sense fields, you enjoy suffering.

If you enjoy the six exterior sense fields, you enjoy suffering.

The arising of the six interior sense fields is the arising of suffering.

The arising of the six exterior sense fields is the arising of suffering.

The “all” consists of the six interior and exterior sense fields.

The “all” consisting of the six interior and exterior sense fields should be given up.

The “all” consisting of the six interior and exterior sense fields should be given up by understanding.

Without understanding the “all” consisting of the six interior and exterior sense fields and becoming dispassionate towards it, it is impossible to be free of suffering.

Without understanding the “all” consisting of the six interior and exterior sense fields and the associated consciousness and becoming dispassionate towards it, it is impossible to be free of suffering.

The “all” consisting of the six interior and exterior sense fields is burning. This is the famous “third sermon” taught at Gayā’s Head to the followers of the three Kassapa brothers.

The “all” consisting of the six interior and exterior sense fields, and the phenomena they condition, is weighed down.

The way to uproot all conceivings is to not conceive in relation to the six sense fields.

The way to uproot all conceivings is to not conceive in relation to the six sense fields.

The way to uproot all conceivings is to investigate the six sense fields as impermanent, etc.

The “all” consisting of the six interior and exterior sense fields is liable to be reborn, to age, etc.

The “all” consisting of the six interior and exterior sense fields is impermanent, etc.

The “all” consisting of the six interior and exterior sense fields is afflicted.

A mendicant asks the Buddha how to see so as to give up ignorance. The Buddha says one should see the six interior and exterior sense fields as impermanent.

A mendicant asks the Buddha how to see so as to give up the fetters. The Buddha says one should see the six interior and exterior sense fields as impermanent.

A mendicant asks the Buddha how to see so as to uproot the fetters. The Buddha says one should see the six interior and exterior sense fields as not-self.

A mendicant asks the Buddha how to see so as to give up the defilements. The Buddha says one should see the six interior and exterior sense fields as impermanent.

A mendicant asks the Buddha how to see so as to uproot the defilements. The Buddha says one should see the six interior and exterior sense fields as not-self.

A mendicant asks the Buddha how to see so as to give up the underlying tendencies. The Buddha says one should see the six interior and exterior sense fields as impermanent.

A mendicant asks the Buddha how to see so as to uproot the underlying tendencies. The Buddha says one should see the six interior and exterior sense fields as not-self.

To fully understand grasping, see how sense experience gives rise to feeling.

To end grasping, see how sense experience gives rise to feeling.

To end grasping, investigate the six sense fields as impermanent, etc.

Venerable Migajāla asks how one lives alone, and how with a partner. The Buddha says that so long as one is bound by desire to the senses, one lives with a partner. A mendicant free of such desire dwells alone, even if they live in close association with worldly people.

Venerable Migajāla asks for a teaching to take on retreat. The Buddha teaches him that the senses are delightful, but if you hold to them you will suffer. Meditating on this while on retreat, Migajāla became awakened.

Venerable Samiddhi asks the Buddha what Māra is. The Buddha says that Māra is present so long as the senses exist.

Venerable Samiddhi asks the Buddha what a “sentient being” is. The Buddha says that a sentient being is present so long as the senses exist.

Venerable Samiddhi asks the Buddha what suffering is. The Buddha says that suffering is present so long as the senses exist.

Venerable Samiddhi asks the Buddha what the world is. The Buddha says that the world is present so long as the senses exist.

A viper bit Venerable Upasena, but he remained poised, declaring that he had no identification with the six senses.

The teaching that can be realized in this very life is the desire for the senses, and letting go of that desire.

One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks up, saying that he does not truly understand these things, so the Buddha teaches him further.

One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks up, saying that he does not truly understand these things, so the Buddha teaches him further.

One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks up, saying that he does not truly understand these things, so the Buddha teaches him further.

Hearing that a newly-ordained mendicant was sick, the Buddha visited him to offer support and Dhamma encouragement.

Hearing that a newly-ordained mendicant was sick, the Buddha visited him to offer support and Dhamma encouragement.

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is impermanent.

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is suffering.

Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is not-self.

Through giving up ignorance, knowledge arises. To do this, contemplate the six senses as impermanent.

Through giving up ignorance, knowledge arises. To do this, contemplate the six senses as impermanent. Then a mendicant truly understands, and sees everything differently.

Some mendicants check with the Buddha that it’s correct to say that the spiritual life is lived to end suffering. The Buddha answers that it is, and explains what that suffering is: the process of sense experience.

The “world” consisting of six sense experience is said to be falling apart.

The Buddhas of the past cannot be described in terms of the six senses.

The Buddha tells Ānanda that in the training of the Noble One the “world” consisting of six sense experience is liable to wear out.

The Buddha tells Ānanda that the “world” consisting of six sense experience is empty because it is empty of self and what belongs to self.

Ānanda asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.

Sāriputta and Mahācunda visit Channa, who is ill. Channa says that he lacks for no care, but is in such great pain that he wishes to take his own life, insisting that he will do so blamelessly. Sāriputta tries to dissuade him, and questions him closely about attachment to the six senses. Later Channa does take his own life, and the Buddha confirmed that, despite Sāriputta’s doubts, he was indeed blameless.

Venerable Puṇṇa goes to the Buddha and asks for a teaching before he departs to the foreign land of Sunāparanta. The Buddha warns him that folk there are fierce, and questions whether he is ready for such a difficult assignment.

Venerable Bāhiya asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.

Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience.

Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience, or indeed, with the entire scope of the aggregates, elements, and senses.

The dyad is the interior sense organ with its corresponding exterior sense stimulus.

Consciousness arises from the dyad of the interior sense organ with its corresponding exterior sense stimulus. All these things are conditioned, impermanent, and constantly falling apart.

The six fields of contact lead to suffering if left unguarded, but if guarded lead to happiness. A lengthy set of verses illustrate this.

Venerable Māluṅkyaputta asks for a teaching to take on retreat. The Buddha wonders how to teach an old monk like him, then questions him on his desire for sense experience that has been or might be, and encourages him to simply let sense experience be. Māluṅkyaputta says he understands, and expands the Buddha’s teaching in a series of verses.

When a mendicant tolerates evil thoughts that arise from the senses, they are liable to decline. If they don’t tolerate them, they’re not liable to decline. When such thoughts not longer arise, they have mastered the senses.

When a mendicant lives without restraint regarding the senses, they are negligent. If they have restraint, they are diligent.

Non-restraint is delighting in the senses, restraint is not delighting in them.

Develop meditative immersion so as to truly understand the process of sense experience.

Develop seclusion so as to truly understand the process of sense experience.

Let go of what is not yours: the process of sense experience. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the aggregates?

Let go of what is not yours: the process of sense experience.

The Buddha’s former teacher Uddaka Rāmaputta claimed to be a knowledge master, a universal victor, who had excised the tumor. But a true knowledge master understands the senses, a victor is freed from them, and excising the tumor is being free from attachment to the body.

Someone who has given up attraction to the senses has arrived at the sanctuary.

Pleasure and pain arise inside oneself due to grasping the senses.

The origin and ending of suffering are explained in terms of sense experience giving rise to craving.

The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.

Conceit stems from clinging to the senses.

The interior sense fields are the things that fetter, the craving is the fetter.

The interior sense fields are the things that are graspable, the craving is the grasping.

Without understanding the six interior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.

Without understanding the six exterior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.

While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering. A mendicant overhears him, and the Buddha urges him to remember that teaching.

A mendicant who craves the senses is under the sway of Māra.

A mendicant who craves the senses is under the sway of Māra.

The Buddha states that the end of the world cannot be reached by traveling, yet it is impossible to end suffering without reaching the end of the world. The mendicants ask Ānanda to explain this enigmatic statement.

While practicing for awakening, the Buddha reflected that he should be diligent when his mind strayed to sense pleasures of the past, future, or present. He urges the mendicants to realize that place where the senses completely cease, and they ask Ānanda to explain this to them.

Sakka asks the Buddha why some become awakened in this very life, while others do not.

The fairy Pañcasikha asks the Buddha why some become awakened in this very life, while others do not.

A mendicant informs Sāriputta that one of his friends had disrobed. Sāriputta attributes this to lack of sense restraint, eating too much, and not being wakeful.

Realizing that his son Rāhula was ripe for awakening, the Buddha takes him for a personal teaching. He questions Rāhula on the impermanence of all the factors of sense experience, leading Rāhula to realize full freedom.

The exterior sense fields are the things that fetter, the craving is the fetter.

The exterior sense fields are the things that are graspable, the craving is the grasping.

At the Great Wood, the householder Ugga of Vesālī asks the Buddha why some become awakened in this very life, while others do not.

At Hatthigāma, the householder Ugga of Hatthigāma asks the Buddha why some become awakened in this very life, while others do not.

At Nālandā, the householder Upāli asks the Buddha why some become awakened in this very life, while others do not.

King Udena of Kosambī asks Venerable Piṇḍola Bhāradvāja how even young monks can maintain the celibate life. Piṇḍola says it’s because they see women as their sisters, mothers, or daughters. If this doesn’t work, they meditate on the ugliness of the body. Finally they exercise sense restraint.

At Rājagaha, the householder Soṇa asks the Buddha why some become awakened in this very life, while others do not.

The householder Ghosita asks Ānanda about the diversity of elements, and he answers in terms of the elements of sense experience.

The householder Hāliddakāni asks Mahākaccāna about the relation between the diversity of elements and the diversity of contacts, and he answers in terms of the elements of sense experience.

At Suṁsumāragira, the householder Nakulapitā asks the Buddha why some become awakened in this very life, while others do not.

Students of the brahmin Lohicca make a racket while collecting firewood near Mahākaccāna’s hut. Mahākaccāna hushes them and recites a series of verses contrasting the virtuous brahmins of old with those of today. Taking umbrage, they tell Lohicca, who goes to Mahākaccāna to ascertain the truth. But when Lohicca hears what Mahākaccāna teach on the six senses, he is so impressed he goes for refuge.

A student of the brahmin lady of the Verahaccāni clan recommends to her the teaching of Venerable Udāyı̄, so she invites him for a meal. But when she displays a conceited attitude, he leaves without teaching. However, she corrects herself so he teaches her that pleasure and pain depend on the senses.

Not all mendicants have completed their work with regards to the six senses, but some of them have.

The Buddha speaks of the hell named the “six senses” where all one experiences is sheer pain and unpleasantness.

Gods and humans take delight in the six sense, but the Realized One does not. This teaching is illustrated with a long series of verses.

Gods and humans take delight in the six sense, but the Realized One does not.

Let go of what is not yours: the six interior sense fields. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the senses?

Let go of what is not yours: the six exterior sense fields. You wouldn’t be upset if someone took the grass and sticks from the monastery grounds, so why worry over the senses?

Since the causes of the six interior sense fields are impermanent, how can the senses be permanent?

Since the causes of the six interior sense fields are suffering, how can the senses be free of suffering?

Since the causes of the six interior sense fields are not-self, how can the senses be self?

Since the causes of the six exterior sense fields are impermanent, how can the senses be permanent?

Since the causes of the six exterior sense fields are suffering, how can the senses be free of suffering?

Since the causes of the six exterior sense fields are not-self, how can the senses be self?

The six interior sense fields are not yours, but are old kamma, generated by choices in past lives. This is explained in terms of the four noble truths.

The way suitable for realizing extinguishment is to contemplate the process of sense experience as impermanent.

The way suitable for realizing extinguishment is to contemplate the process of sense experience as suffering.

The way suitable for realizing extinguishment is to contemplate the process of sense experience as not-self.

The way suitable for realizing extinguishment is to contemplate the process of sense experience as impermanent, suffering, and not-self.

One with no “student” and no “teacher” dwells in happiness. Here the Buddha plays with the Pali words such that “student” means “one who dwells within” and “teacher” means “one who assails”.

If anyone asks why we live the holy life, it is for the ending of suffering.

How is it that a mendicant can declare their awakening? By understanding whether any desire arises from sense stimuli.

One is accomplished in the sense faculties by being freed from attachment to them.

A speaker on the Dhamma is someone who teaches for letting go of the senses.

Right view is seeing the interior sense fields as they are, impermanent, and this leads to freedom.

Right view is seeing the exterior sense fields as they are, impermanent, and this leads to freedom.

Focusing properly on the interior sense fields you see them as they are and become free.

Focusing properly on the exterior sense fields you see them as they are and become free.

A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the process of sense experience.

A mendicant should make an effort in seclusion in order to truly understand the origin and ending of the process of sense experience.

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is impermanent, i.e. the process of sense experience.

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is suffering, i.e. the process of sense experience.

Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is not-self, i.e. the process of sense experience.

Wrong view arises due to grasping the process of sense experience.

Identity view arises due to grasping the process of sense experience.

View of self arises due to grasping the process of sense experience.

In the Buddha’s teaching the “ocean” is the sense organs, the current is the sense objects.

In the Buddha’s teaching the “ocean” is the delights of sense stimuli.

Sense pleasures are like a baited hook.

Like a tree that yields sap when cut, so long as desire is present it will be activated by the senses.

Mahākoṭṭhita asks Sāriputta whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter, like the yoke that binds two oxen. One with no desire still experiences the senses but without fetters.

Kāmabhū asks Ānanda whether the interior and exterior sense fields are the fetters of each other. No; it is desire that is the fetter. One with no desire still experiences the senses but without fetters.

Udāyı̄ notes to Ānanda that the Buddha has taught the body as not-self; what then of consciousness? Ānanda then explains how consciousness arises dependent on conditions.

It would be better for the sense organs to be pierced with red-hot spikes than to get attached to a pleasant sense experience.

So long as this body exists there is suffering due to the senses.

So long as this body exists there is suffering due to the senses.

The Buddha strings a series of powerful similes—vipers, murderers, an empty village, and more—into an extended parable of the dangers of existence and the way of escape.

When a mendicant has three qualities they live happily: sense restraint, moderation in eating, and wakefulness.

A parable of a jackal who fails to eat a tortoise who stays still, with limbs retracted, like a mendicant guarding the senses.

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. A mendicant asks for an explanation, and the Buddha clarifies each item. A cowherd named Nanda was listening, and determined to go forth.

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. Venerable Kimbila asks for an explanation, and the Buddha clarifies each item.

The Buddha is invited to teach in a new hall in Kapilavatthu. Late at night, after teaching the Sakyans, the Buddha invites Moggallāna to teach. He speaks on the mental corruption that flows from attachment to the senses.

The Buddha defines the things that entail suffering as the five aggregates, and urges mendicants to be free of desire for the six senses, giving a series of vivid similes. He then speaks of how even for a mendicant practicing restraint a lapse of mindfulness might occur from time to time.

A mendicant goes to a series of teachers and asks how vision is purified. Dissatisfied with all their answers, he complains to the Buddha, who illustrates his quandary with the famous simile of the Kiṁsuka tree. Just as the same Kiṁsuka tree might be described differently by people focusing on the leaves, or the fruit, or the bark, etc., so too the various teachers each speak of the aspect of Dhamma most meaningful to them.

One should restrain the senses like a farmer watching over a field. The Buddha gives the parable of a man bewitched when he first hears a lute. He takes apart the instrument in search of the sound, but is disillusioned when no sound is found.

The senses are like a snake, a crocodile, a bird, a dog, a jackal, and a monkey all tied up together, pulling this way and that. Mindfulness is like a post that keeps them grounded.

The six senses are like a sheaf of barley struck with six flails; and the desire for rebirth is a seventh flail. The Buddha goes on to speak of the cunning trap of the gods; but the trap of Māra, conceit, is even more subtle.