Saṃyutta Nikāya · Discourse 35.71

Six Fields of Contact (1st)

Paṭhamachaphassāyatanasutta — Migajālavagga

Setting
Not restated in this discourse
Speakers
The Buddha declaring; an unnamed mendicant confessing discouragement; the Buddha then questioning him directly
Form
A declaration that not understanding the six fields of contact leaves the spiritual journey incomplete, a mendicant's own confession, then a self-view catechism answered “no” throughout
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
★★★☆☆ — opening a genuinely new triad closing this vagga

Why this discourse

This discourse opens Migajālavagga's own closing triad (SN 35.71–73), moving away from the named individuals who have filled this vagga so far (Migajāla, Samiddhi, Upasena, Upavāṇa) back to an unnamed, generic mendicant and a declaration-then-catechism form already met at this book's own SN 35.32, closing Sabbavagga. Distinctively, this discourse names its own subject explicitly as “the six fields of contact” (cha phassāyatanāni) and their fivefold analysis — origin, disappearance, gratification, drawback, and escape — the same fivefold analytical lens this project has met applied to the aggregates throughout Book III, now applied to contact itself. The unnamed mendicant's confession, “here, sir, I'm discouraged,” is a rare moment of a mendicant's own doubt voiced directly. The Buddha's response reuses this project's own by-now-familiar “this is mine, I am this, this is my self” self-view catechism, answered “no” throughout — the first of a three-part escalation (this discourse's own negative framing; SN 35.72's affirmed framing of the same negation; SN 35.73's full three-characteristics catechism) that closes the entire vagga.

Reading guide

A demanding declaration, and a confession

The Buddha opens by declaring that anyone who doesn't truly understand the six fields of contact's origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey; an unnamed mendicant admits, directly, that this describes him.

A fivefold analysis, applied to contact

Origin, disappearance, gratification, drawback, and escape — the same analytical lens this project has already met applied to the aggregates throughout Book III, here applied to the six fields of contact themselves.

The self-view catechism, answered “no”

The Buddha questions the mendicant using this project's own familiar formula — “Do you regard the eye like this: 'This is mine, I am this, this is my self'?” — and the mendicant answers “No, sir” for each of the six fields.

First of a three-part escalation

This discourse's own negative framing (wrongly regarding as self, answered “no”) opens a sequence SN 35.72 will invert (rightly not regarding as self, answered “yes”) and SN 35.73 will recast entirely as a three-characteristics catechism, closing this vagga.

Key terms

phassāyatana — field of contact — six of them: eye, ear, nose, tongue, body, mind
samudaya…nissaraṇa — origin…escape — the fivefold analysis this discourse's own opening declaration demands
anassāsa — discouraged, dismayed — the unnamed mendicant's own confession
etaṁ mama, esohamasmi, eso me attā — “this is mine, I am this, this is my self” — the self-view formula this catechism questions
dukkhassa anta — the end of suffering — this discourse's own closing refrain

The text

The complete discourse: the opening declaration, the mendicant's confession, and the self-view catechism answered “no” throughout. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1“Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.” When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”

§2“What do you think, mendicant? Do you regard the eye like this: ‘This is mine, I am this, this is my self’?” “No, sir.”

§3“Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering. Do you regard the ear … nose … tongue … body … Do you regard the mind like this: ‘This is mine, I am this, this is my self’?” “No, sir.”

§4“Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering.”

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Self-check quiz

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

Question 1 of 5
What five-part analysis does the opening declaration say must be understood?
Correct: A. The same fivefold lens this project has already met applied to the aggregates in Book III.
Question 2 of 5
What does the unnamed mendicant admit at the discourse's outset?
Correct: A. A rare moment of a mendicant's own doubt voiced directly.
Question 3 of 5
What formula does the Buddha's catechism use to question the mendicant about each sense field?
Correct: A. This project's own familiar self-view formula, met earlier at SN 24.71/24.96 and elsewhere.
Question 4 of 5
How does the mendicant answer, throughout this discourse?
Correct: A. The negative framing this discourse opens the vagga's own closing triad with.
Question 5 of 5
What does correctly seeing each field as “not mine, not I, not my self” bring, according to this discourse's own refrain?
Correct: A. This discourse's own closing claim, repeated for each field.
Answered 0 of 5 · Correct 0