Saṃyutta Nikāya · Discourse 26.1

The Eye

Cakkhusutta — Uppādavagga

Setting
Sāvatthī
Speakers
The Buddha addressing the mendicants
Form
A direct identity statement: the arising of the six sense faculties is the arising of suffering, their cessation is suffering's cessation
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — the statement is direct, but its full weight rewards slow reading

Why this discourse

Opens Uppādasaṃyutta ("Linked Discourses on Arising") — this book's sister saṃyutta to Okkantasaṃyutta (SN 25), sharing its exact ten-part sequence of analytical categories (sense faculties through the aggregates) but replacing SN 25's three-tier stream-entry formula with a starker, more direct identity: the arising of these six faculties simply is the arising of suffering, disease, old age, and death, and their cessation simply is suffering's cessation.

Reading guide

Not merely a cause of suffering — its actual arising

"The arising, continuation, and manifestation and regeneration of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death" — a striking equivalence: not that the eye's arising leads to suffering downstream, but that the eye's arising is itself already suffering's own arising, stated with the same directness for the ear, nose, tongue, body, and mind.

The mirror statement: cessation as cessation

"The cessation, settling, and disappearance of the eye is the cessation of suffering, the settling of diseases, and the disappearance of old age and death" — the identical equivalence run in reverse, for all six faculties. Nothing here yet specifies how such cessation occurs; the discourse simply names the equivalence itself, plainly, twice.

A structural echo of the second and third noble truths

This arising/cessation pairing directly parallels the second noble truth (the origin of suffering) and third noble truth (the cessation of suffering), applied here not to craving in the abstract but to the concrete arising and ceasing of the sense faculties themselves — a granular, category-by-category demonstration of what those two truths mean in practice.

A sister saṃyutta to Okkantasaṃyutta, differently aimed

SN 25 asked what criteria mark someone's progress toward stream-entry, applying its own three-tier formula across the same ten categories this saṃyutta now revisits. This saṃyutta asks a different question of the identical categories: not who is progressing, but what suffering itself actually consists of and where it actually ceases.

Key terms

uppāda — arising — the term giving this saṃyutta its own name, describing the sense faculties' coming-into-being
dukkhassa uppādo — the arising of suffering — this discourse's direct identification of the eye's own arising with suffering's arising
nirodha — cessation — the mirror term, identifying the eye's own cessation with suffering's cessation
byādhīnaṁ ṭhiti — the continuation of diseases — part of the threefold arising formula, paired with old age and death's manifestation
jarāmaraṇassa pātubhāvo — the manifestation of old age and death — completing the threefold description of what the sense faculties' own arising amounts to

The text

The complete discourse: the six sense faculties' arising identified with suffering's arising, and their cessation with suffering's cessation. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. “Mendicants, the arising, continuation, and manifestation and regeneration of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, and manifestation and regeneration of the ear, nose, tongue, body, and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

§2The cessation, settling, and disappearance of the eye is the cessation of suffering, the settling of diseases, and the disappearance of old age and death. The cessation, settling, and ending of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

· · ·

Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What does this discourse identify the eye's own arising with?
Correct: A. A direct equivalence, not a causal claim about something suffering merely leads to.
Question 2 of 10
What does this discourse identify the eye's own cessation with?
Correct: A. The mirror statement, run in reverse for all six faculties.
Question 3 of 10
What two noble truths does this arising/cessation pairing structurally echo?
Correct: A. Applied here to the concrete arising and ceasing of the sense faculties themselves.
Question 4 of 10
How does this saṃyutta relate to SN 25 (Okkantasaṃyutta)?
Correct: A. Same categories, different question: not who is progressing, but what suffering consists of.
Question 5 of 10
What six items does this discourse examine?
Correct: A. Opening a saṃyutta that will apply the same formula to nine further categories.
Question 6 of 10
Where is this discourse set?
Correct: A. Matching the setting of most discourses in this saṃyutta.
Question 7 of 10
What phrase gives this saṃyutta its own name?
Correct: A. This book's sixth saṃyutta, immediately following Okkantasaṃyutta's own completion.
Question 8 of 10
What threefold description does this discourse give for the sense faculties' arising?
Correct: A. Three parallel descriptions of the same underlying equivalence.
Question 9 of 10
Does this discourse explain how the sense faculties' cessation actually occurs?
Correct: A. The discourse states the identity plainly, leaving the mechanism for other discourses to address.
Question 10 of 10
What nine further categories will this saṃyutta's remaining discourses examine?
Correct: A. The identical sequence already established at SN 25.
Answered 0 of 10 · Correct 0