The Buddha alone, addressing the assembled mendicants
Form
The same chain as SN 35.156, now opened by two distinct acts — rationally applying the mind, then truly seeing — rather than one
Length
~2 minutes 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
★★☆☆☆ — a small but genuine variation on the vagga's opening formula
Why this discourse
This discourse restates SN 35.156's own chain with one change: where that discourse opened with a mendicant simply “seeing” that the eye is impermanent, this one names two distinct steps — rationally applying the mind (yoniso manasi karotha) to the eye, and then truly seeing its impermanence. This is the identical variation SN 22.52 already made on SN 22.51's own formula in Book III, there applied to the five aggregates — this discourse gives that same two-step opening its second setting on this site, now for the six interior sense fields.
Reading guide
Two acts instead of one
“Rationally apply the mind to the eye. Truly see the impermanence of the eye” replaces SN 35.156's single “sees that it is impermanent” — the same underlying claim, but naming the cognitive act (yoniso manasikāra) that produces the seeing, rather than the seeing alone.
The identical variation, already met once before
This is not a new move for this project: SN 22.52 made exactly this same two-step substitution on SN 22.51's own formula, there for the five aggregates. This discourse gives the substitution its second setting, this time for the six interior sense fields.
The rest of the chain, unchanged
Once the eye's impermanence is truly seen, disillusionment, the mutual ending of relishing and greed, and the mind becoming well freed follow exactly as in SN 35.156 — only the opening act differs.
Key terms
yoniso manasi karotha — “rationally apply the mind” — this discourse's own opening act, the same substitution SN 22.52 already made on SN 22.51's simpler formula
yathābhūtaṁ samanupassatha — truly see — the second of the two acts this discourse names, following rational attention
cakkhāniccatā — the impermanence of the eye — what rational attention and true seeing are directed toward
nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo — “when relishing ends, greed ends; when greed ends, relishing ends” — the mutual-ending formula, unchanged from SN 35.156
nibbindati — grows disillusioned — the outcome of the two-step opening, exactly as of SN 35.156's own single-step one
The text
The complete discourse, apart from its own closing count (left untranslated and not quoted): the two-step opening and its chain, run for the eye, compressed through the remaining interior fields, then given in full again for the mind. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. Rationally apply the mind to the ear … nose … tongue … body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.”
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Self-check quiz
5 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 5
What two acts does this discourse name, in place of SN 35.156's single act of "seeing"?
Correct: A. Yoniso manasi karotha, followed by samanupassatha.
Question 2 of 5
Where has this project already made this identical two-step substitution, before this discourse applies it to the six interior sense fields?
Correct: A. SN 22.52 made the same move on SN 22.51's simpler formula.
Question 3 of 5
What happens to the rest of the chain — disillusionment, the mutual ending of relishing and greed — once the two-step opening is complete?
Correct: A. Only the opening act differs between the two discourses.
Question 4 of 5
Which sense fields does this discourse's own chain run across?
Correct: A. The interior fields, paired with the exterior version in the discourse following.
Question 5 of 5
What does "yoniso manasi karotha" mean, as this discourse's own opening instruction?
Correct: A. The cognitive act that produces true seeing of impermanence.
