---
tags:
  - aggregates 
  - no self 
  - interdependence 
  - deduction 
---
# 6 sense bases

--8<-- "snippets/dogen.md"

<iframe width="819" height="461" src="https://www.youtube.com/embed/xiCtt3VLy9E" title="MN 148  The Six Sets of Six - Chachakka Sutta  - Easter Retreat 1 - Day 6 - 21-Apr-14" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe>

- **everything** we experience in life is through one of the 6 channels
- that said, you can remove any one of these parts and the person exists, that is why this page is tagged `deduction`
- therefore individually they are not self
- what we call "our self" only exists in our mind

## look for your self

this is a meditation, "look for yourself"

the point of it is not to, like people say in the west, go "find yourself"

it is to learn that there is no actual "self"

not even science cannot measure or explain consciousness, if it is a particle it is not one of the 118 types of atoms we've identified, or you are what?  hydrogen?  an electron?  a quark? dark energy?

our true nature when we learn to look deeper, is that [everything is constantly changing](zen.md#everything-changes), everything is [empty](emptiness.md) yet we are [cognizant](basics.md#7-factors-of-awakening) and capable of love and compassion, all you take with you when [you die](maranasati.md) is [karma](karma.md)

we are not our thoughts and feelings

## how do you meditate using the 6 sextets

The "6 Rupa Sextets" or the "6 Sense Bases" is a meditation technique mentioned in the Buddhist scriptures that provides a framework for contemplating the nature of experience. The six sextets are:

1. Eye and visible forms
1. Ear and sounds
1. Nose and odours
1. Tongue and tastes
1. Body and tactile sensations
1. Mind and mental objects

To meditate using the 6 sextets, you can follow these steps:

- Find a quiet place to sit, where you will not be disturbed.
- Start by focusing your mind on your breath, letting go of any thoughts or distractions.
- Begin to contemplate each of the six sextets, one by one.
- Start with the first sextet, the eye and visible forms, and consider how these things arise and pass away in your experience.
- Move on to the next sextet, ear and sounds, and similarly contemplate how these things arise and pass away in your experience.
- Repeat this process with each of the remaining sextets, contemplating how each one arises and passes away in your experience.
- Continue this contemplation, until you reach a state of insight and understanding of the impermanence and insubstantial nature of all things.

It is important to approach this meditation with an open and non-judgmental mind, allowing yourself to simply observe and contemplate without clinging or resisting what arises.

## what is chachakka sutta

The Chachakka Sutta (also known as the "Eighteen Reasons" or "Eighteen Cesses") is a Buddhist discourse that appears in the Majjhima Nikaya, one of the early Buddhist scriptures. The Chachakka Sutta outlines the "Eighteen Cesses" or reasons for why the conditioned things in the world are impermanent and not self.

The Eighteen Cesses describe the process of dependent origination (Paticca Samuppada), which is one of the central teachings in Buddhism. According to this teaching, all phenomena arise in dependence upon causes and conditions, and therefore have no permanent essence or self.

The Eighteen Cesses are divided into twelve Nidanas, which describe the twelve links in the chain of dependent origination, and six interdependent factors that arise as a result of the twelve Nidanas. By reflecting on these eighteen reasons, practitioners can gain insight into the impermanence of all things and the non-existence of an unchanging self.

The Chachakka Sutta is widely studied and recited within the Theravada tradition, and is considered an important teaching for gaining a deeper understanding of the nature of reality and the causes of suffering.

## Sadayatana

Sadayatana is a term in Buddhism that refers to the six sense organs and their corresponding objects, which include the eye and visible objects, the ear and sounds, the nose and smells, the tongue and tastes, the body and tangible objects, and the mind and mental objects. These six internal and external factors interact with one another and contribute to the creation of our perceptions and experiences. Understanding the nature of these interactions is an important aspect of Buddhist meditation and liberation.

## six elements

(sometimes referred to as the six sextets) are a key component of Buddhist meditation practices. The six elements include earth, water, fire, air, space, and consciousness. The steps for meditating with the six elements typically include the following:

- Find a quiet and comfortable place to sit and begin by settling into a relaxed and upright posture.
- Focus your attention on the sensation of the earth element in your body. This may include feeling the sensations of the soles of your feet touching the ground, or the weight of your body against the cushion or chair you are sitting on.
- Next, shift your attention to the sensation of water in your body, such as the sensation of saliva in your mouth or the moisture on your skin.
- Move on to the fire element, focusing on the sensation of heat in your body, such as the warmth of your breath or the feeling of warmth in your belly.
- Pay attention to the air element, such as the sensation of air moving in and out of your nostrils.
- Finally, focus on the sensations of space and consciousness, letting your awareness expand to encompass the entire room and beyond, without grasping at anything in particular.
- Practice moving your attention from one element to the next in a slow and MINDFUL way, without getting caught up in thoughts or distractions.
- As you continue the meditation, aim to cultivate a sense of equanimity and balance, letting go of any judgments or preferences for one element over another.

It's important to note that these steps are just a general outline and may vary depending on the tradition and teacher you are following. As with any meditation practice, it's best to approach it with patience, curiosity, and a non-judgmental attitude, allowing the practice to unfold naturally over time.
