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Saṁyutta Nikāya 18.21 Linked Discourses 18.21
2. Dutiyavagga Chapter Two
Anusayasutta Tendency
Sāvatthiyaṁ viharati. At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?” “I-making” (ahaṅkāra) emphasizes the active role of the mind in creating a sense of self through its thoughts, habits, and desires. This is in contrast with the English notion of “ego”, which presents self as a given construct. | “Mine-making” (mamaṅkāra) is the propensity of the mind to appropriate things as possessions. | “Conscious body” (saviññāṇake kāye) echoes Bṛhadāraṇyaka Upaniṣad 4.4.2, where the dying man descends into a new life being “one with consciousness” (savijñano bhavati). | “All signs” (sabbanimitta) are the “features” (also nimitta) that characterize sensory stimulation (eg. MN 112:15.1).
“Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …pe… One truly sees any kind of feeling …
yā kāci saññā … perception …
ye keci saṅkhārā … choices …
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”
Ekādasamaṁ.