Saɱyutta Nikāya
3. Khandha Vagga
22. Khandha Saɱyutta
5. Atta-Dīpa Vagga
The Connected Discourses of the Buddha
Part II.
The Book of the Aggregates Khandha-Vagga
22. Connected Discourses on the Aggregates
V. With Yourselves as an Island
Samanupassanā Suttaɱ
Sutta 47
Ways of Regarding Things
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
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[1][pts][than][olds] At Sāvatthī.
"Bhikkhus, those ascetics and brahmins who regard [anything as] self in various ways all regard [as self] the five aggregates subject to clinging, or a certain one among them.
What five?
"Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form.
He regards feeling as self ... perception as self ... volitional formations as self ... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
"Thus this way of regarding things and [the notion] 'I am' have not vanished in him.
As 'I am' has not vanished, there takes place a descent of the five faculties — of the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.
There is, bhikkhus, the mind, there are mental phenomena, there is the element of ignorance.
When the uninstructed worldling is contacted by a feeling born of ignorance-contact, 'I am' occurs to him; 'I am this' occurs to him; 'I will be' and 'I will not be,' and 'I will consist of form' and 'I will be formless,' and 'I will be percipient' and 'I will be nonpercipient' and 'I will be neither percipient nor nonpercipient' — these occur to him.
[47] "The five faculties remain right there, bhikkhus, but in regard to them the instructed noble disciple abandons ignorance and arouses true knowledge.
With the fading away of ignorance and the arising of true knowledge, 'I am' does not occur to him; 'I am this' does not occur to him; 'I will be' and 'I will not be,' and 'I will consist of form' and 'I will be formless,' and 'I will be percipient' and 'I will be nonpercipient' and 'I will be neither percipient nor nonpercipient' — these do not occur to him."
