Ru-Yi Meditation Center
Saṃyutta Nikāya · Discourse 47.30

With Mānadinna

Mānadinnasutta — Sīlaṭṭhitivagga

Setting
The householder Mānadinna's own home, near Rājagaha — the same setting as SN 47.29
Speakers
Venerable Ānanda and the householder Mānadinna
Form
A close parallel to SN 47.29, closing this saṃyutta's own third vagga with its own colophon and uddāna
Length
1-2 minutes to read, plus a described (not translated) uddāna
Northern parallel
No individual parallel confirmed by this project's own check
Significance
★★★★☆ — a second lay declaration of non-return, closing this vagga with a genuine textual nuance

Why this discourse

A second gravely ill householder, Mānadinna, receives the identical visit from Ānanda already met at SN 47.29 — but this discourse's own account adds a genuine nuance: Mānadinna explicitly says that WHEN TOUCHED by such painful feelings, he meditates on the four kinds of mindfulness meditation, framing the practice as a direct response to pain rather than a general, co-occurring habit. Like Sirivaḍḍha, he is confirmed to have given up every one of the five lower fetters and declared the fruit of non-return.

Reading guide

A close parallel to SN 47.29, confirmed by its own opening

Confirmed by direct reading, this discourse's own opening — “the same setting” — and its own condensed narrative (the source itself elides the messenger's errand with “…pe…”) mark it as a close structural parallel to SN 47.29, presenting a second, independent case of the identical outcome.

A genuine nuance: mindfulness as a direct response to pain

Confirmed by direct reading, Mānadinna's own account differs from Sirivaḍḍha's own in one respect worth noting honestly: he specifies that “when I experience such painful feelings, I meditate observing an aspect of the body” — explicitly framing the practice as something taken up IN RESPONSE to being touched by pain, rather than simply stating the practice and the pain as parallel facts as SN 47.29's own account does.

This vagga's own closing colophon and uddāna

The Pāli root closes with “Dasamaṁ” (“the tenth”) and “Sīlaṭṭhitivaggo tatiyo” (“the Ethics-and-Duration chapter, the third”), confirmed by direct reading to match this project's own count of ten discourses (SN 47.21-30) without discrepancy. The closing uddāna names all ten in order: ethics, duration, decline, the plain version, a brahmin, partly, completely, the world, Sirivaḍḍha, and Mānadinna.

Key terms

evarūpāya dukkhāya vedanāya phuṭṭho samāno — “when touched by such painful feelings” — the genuine nuance framing mindfulness as a direct response to pain, distinct from SN 47.29's own account
pañcorambhāgiyāni saṁyojanāni — “the five lower fetters” — the identical set Mānadinna, like Sirivaḍḍha, claims to have entirely given up
anāgāmiphalaṁ tayā byākataṁ — “you have declared the fruit of non-return” — Ānanda's own identical confirmation, worded exactly as at SN 47.29
sīlaṭṭhitivaggo tatiyo — “the Ethics-and-Duration chapter, the third” — this vagga's own closing colophon, confirming its own position within this saṃyutta's own count
sīlaṁ ṭhiti parihānaṁ, suddhaṁ brāhmaṇapadesaṁ; samattaṁ loko sirivaḍḍho, mānadinnena te dasa — the closing uddāna's own full list of this vagga's own ten discourses, in order

The text

Every genuinely translated fragment given in the consulted English source. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1 — a second sick layman, a shared outcomeThe same setting. Now at that time the householder Mānadinna was sick, suffering, gravely ill. Then he addressed a man: “Please, my friend, go to Venerable Ānanda …” … “Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. When I experience such painful feelings I meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. I meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.” “You’re fortunate, householder, so very fortunate! You have declared the fruit of non-return.”

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Self-check quiz

3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 3
What genuine nuance does Mānadinna's own account add, compared to Sirivaḍḍha's own account at SN 47.29?
Correct: A. A genuine textual distinction, reported honestly rather than treated as an identical repetition.
Question 2 of 3
What outcome does Mānadinna share with Sirivaḍḍha at SN 47.29?
Correct: A. A second, independent case of the identical high attainment among lay followers.
Question 3 of 3
What does this discourse's own closing colophon confirm?
Correct: A. Confirmed by direct reading, matching this project's own count of ten discourses without discrepancy.
Answered 0 of 3 · Correct 0

Further reading

← PreviousSN 47.29 · With Sirivaḍḍha