The compressed corruption formula, matching SN 27.4–6's own treatment
Length
Under a minute to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★☆☆☆☆ — brief and familiar by this point
Why this discourse
The seventh step, and the last link this saṃyutta examines before craving itself: intention (cetanā) regarding each of the six sense objects, given the identical corruption treatment as every category before it.
Reading guide
Six intentions, the same corruption once more
"Desire and greed for intention regarding sights, intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, or intention regarding ideas is a corruption of the mind. …" — volitional intention, framed by object as at SN 27.6, given no different treatment than any other category.
Desire for intention itself, a step removed from craving
Worth distinguishing carefully: this discourse names desire and greed for intention as the corruption, not intention's own volitional character as inherently corrupt — the same structure this saṃyutta has applied consistently since SN 27.1, now reaching the category standing immediately upstream of craving.
One step from this saṃyutta's own climax
This discourse closes the contact-feeling-perception-intention sequence walked one link at a time since SN 27.4; SN 27.8 will name craving itself next.
The same compressed treatment, unchanged
As with the three discourses before it, the six-item list is given in full, with the renunciation-and-insight conclusion trusted to memory from SN 27.1–3.
Key terms
cetanā — intention — the volitional response to perceived experience, the subject of this discourse
rūpasañcetanā — intention regarding sights — the first of the six intentions named, framed by object as at SN 27.6
chandarāga — desire and greed — this saṃyutta's own standing corrupting factor, located in desire for intention, not intention's own volitional character
peyyāla — an elision mark — continuing this saṃyutta's compression pattern from SN 27.4–6
taṇhā — craving — the very next link in this saṃyutta's sequence (SN 27.8)
The text
The complete discourse as bilara-data preserves it: the six intentions named a corruption of the mind. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1At Sāvatthī. “Mendicants, desire and greed for intention regarding sights, intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, or intention regarding ideas is a corruption of the mind. …”
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Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What six items does this discourse examine?
Correct: A. Volitional intention, framed by object as at SN 27.6.
Question 2 of 10
What exactly does this discourse name as the corruption, regarding intention?
Correct: A. The same structure applied consistently since SN 27.1.
Question 3 of 10
What position does this discourse occupy in this saṃyutta's sequence?
Correct: A. SN 27.8 will name craving next.
Question 4 of 10
How does this discourse's compression compare to SN 27.4–6's own?
Correct: A. The six-item list given in full, closing formula trusted to memory.
Question 5 of 10
What earlier discourse in this project examined this same category with a different formula?
Correct: A. The identical category, examined a third time under this saṃyutta's own formula.
Question 6 of 10
Where is this discourse set?
Correct: A. Matching the setting of most discourses in this saṃyutta.
Question 7 of 10
What discourse examines the link that follows intention in this sequence?
Correct: A. Reaching this sequence's own climax before two final, broader categories.
Question 8 of 10
What is the first of the six intentions named in this discourse?
Correct: A. Followed by intention regarding sounds, smells, tastes, touches, and ideas.
Question 9 of 10
What distinguishes intention from perception in the standard chain?
Correct: A. A step closer to active response than perception's own recognition.
Question 10 of 10
What is this saṃyutta's own standing corrupting factor?
Correct: A. Unchanged throughout this saṃyutta's ten discourses.
