SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.47 Ways of Regarding

Linked Discourses 22.47 – Saṁyutta Nikāya 22.47

5. Be Your Own Island – 5. Attadīpavagga

SN 22.47 Ways of Regarding – Samanupassanāsutta

At Sāvatthī.

Sāvatthinidānaṁ.

“Bhikkhū, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.

What five?

Katame pañca?

It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

They regard form as self, self as having form, form in self, or self in form.

rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.

They regard feeling …

Vedanaṁ …

perception …

saññaṁ …

saṅkhāra …

saṅkhāre …

consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

So they’re not rid of this way of regarding things and the conceit ‘I am’.

Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ hoti.

As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—

‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti—

the eye, ear, nose, tongue, and body.

cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.

The mind, thoughts, and the element of ignorance are all present.

Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.

Struck by feelings born of contact with ignorance, an uneducated ordinary person thinks ‘I am’,

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;

‘I am this’,

‘ayamahamasmī’tipissa hoti;

‘I will be’,

‘bhavissan’tipissa hoti;

‘I will not be’,

‘na bhavissan’tipissa hoti;

‘I will have form’,

‘rūpī bhavissan’tipissa hoti;

‘I will be formless’,

‘arūpī bhavissan’tipissa hoti;

‘I will be percipient’,

‘saññī bhavissan’tipissa hoti;

‘I will not be percipient’,

‘asaññī bhavissan’tipissa hoti;

‘I will be neither percipient nor non-percipient’.

‘nevasaññīnāsaññī bhavissan’tipissa hoti.

The five faculties stay right where they are.

Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.

But an educated noble disciple gives up ignorance about them and gives rise to knowledge.

Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.

With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,

Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;

‘I am this’,

‘ayamahamasmī’tipissa na hoti;

‘I will be’,

‘bhavissan’ti …

‘I will not be’,

‘na bhavissan’ti …

‘I will have form’,

rūpī …

‘I will be formless’,

arūpī …

‘I will be percipient’,

saññī …

‘I will be non-percipient’,

asaññī …

‘I will be neither percipient nor non-percipient’.”

‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.