Reading guide
SN 35.105's own catechism, re-run for conceit
The structure is identical to SN 35.105 — a question posed to the mendicants, their deferral, the answer, then the three-step test — but the target shifts from pleasure and pain to the threefold conceit of being better, equal, or worse than others.
A term SN 35.105 didn't need
Where SN 35.105 named grasping (upādāya) alone as the condition, this discourse adds insisting on (abhinivissa) the sense faculty as a second link before the conceit can arise — comparison requires not just grasping a faculty but adhering to it as one's own standing ground.
Three conceits, one root
Seyyo (better), sadiso (equal), and hīno (worse) are named together throughout, not treated as three separate problems — all three depend on the identical grasping-and-insisting condition, and all three dissolve together once that condition is seen through.
The same close as the discourse two before it
The catechism's ending — disillusionment, dispassion, freedom, the full arahant formula — repeats SN 35.105's own closing lines nearly word for word, the second time this vagga has reached that destination by a slightly different road.
Key terms
The text
§1“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “Our teachings are rooted in the Buddha. …”
§2“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. What do you think, mendicants? Is the eye permanent or impermanent?”
§3“Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “No, sir.” …
§4“Is the mind permanent or impermanent?” “Impermanent, sir.” “But if it’s impermanent, is it suffering or happiness?” “Suffering, sir.” “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “No, sir.”
§5“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
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