sutta » sn » sn22 » Saṁyutta Nikāya 22.47

Samanupassanāsutta

Ways of Regarding

Sāvatthinidānaṁ.
At Sāvatthī.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.
“Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.

Katame pañca?
What five?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an unlearned 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 true persons, and are neither skilled nor trained in the teaching of the true persons.

rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.
They regard form as self, self as having form, form in self, or self in form.

Vedanaṁ …
They regard feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ hoti.
So they’re not rid of this way of regarding things and the conceit ‘I am’.

‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti—
As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—

cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.
the eye, ear, nose, tongue, and body.

Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
The mind, ideas, and the element of ignorance are all present.

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;
Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’,

‘ayamahamasmī’tipissa hoti;
‘I am this’,

‘bhavissan’tipissa hoti;
‘I will be’,

‘na bhavissan’tipissa hoti;
‘I will not be’,

‘rūpī bhavissan’tipissa hoti;
‘I will have form’,

‘arūpī bhavissan’tipissa hoti;
‘I will be formless’,

‘saññī bhavissan’tipissa hoti;
‘I will be percipient’,

‘asaññī bhavissan’tipissa hoti;
‘I will not be percipient’,

‘nevasaññīnāsaññī bhavissan’tipissa hoti.
‘I will be neither percipient nor non-percipient’.

Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.
The five faculties stay right where they are.

Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.
But a learned noble disciple gives up ignorance about them and gives rise to knowledge.

Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;
With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,

‘ayamahamasmī’tipissa na hoti;
‘I am this’,

‘bhavissan’ti …
‘I will be’,

‘na bhavissan’ti …
‘I will not be’,

rūpī …
‘I will have form’,

arūpī …
‘I will be formless’,

saññī …
‘I will be percipient’,

asaññī …
‘I will be non-percipient’,

‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.
‘I will be neither percipient nor non-percipient’.”

Pañcamaṁ.