1"Bhikkhus, I will teach you the way that is suitable for uprooting all conceivings. [n.18] Sabbamaññitasamugghātasappāyapaṭipadā. Listen to that … .

"And what, bhikkhus, is the way that is suitable for uprooting all conceivings? Here, bhikkhus, a bhikkhu does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, ‘The eye is mine.’ He does not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’ For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight only in becoming. [n.19] Tato taṃ hoti aññathā; aññathābhāvī bhavasatto loko bhavam ev’ ābhinandati. There seems to be a word play here revolving around the two ideas of "being/becoming otherwise." According to Spk, the first sentence asserts that the object exists in a different mode (aññen’ ākarena hoti) from that in which it is conceived (Spk-pṭ: the object conceived in the mode of permanence actually exists in the mode of impermanence, etc.). In the second sentence, I take aññathābhāvī to mean "undergoing alteration," i.e., becoming other than it was before. As Spk explains, "It is becoming otherwise by arriving at alteration, at change" (aññathābhāvạ vipariṇāmaṃ upagamanena aññathābhāvī hutvā). In the expression bhavasatto, satto is the past participle of sajjati, glossed laggo, laggito, paḷibuddho. See in this connection UD 3.10 (where the text should be corrected to bhavasatto). Here "world" (loko) is obviously intended in the sense of sattaloka, "the world of beings."

"He does not conceive the ear … sn.iv.24 … He does not conceive the mind … and as to whatever feeling arises with mind-contact as condition … he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’ For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise. The world, becoming otherwise, attached to becoming, seeks delight only in becoming.

"Whatever, bhikkhus, is the extent of the aggregates, the elements, and the sense bases, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

"This, bhikkhus, is the way that is suitable for uprooting all conceivings." [n.20] Spk: In this sutta, insight culminating in arahantship is discussed in forty-eight cases. Spk-pṭ: The "that is otherwise" passage should be added to each section, making eight items per section. Thus there are forty-eight cases. (Spk-pṭ does not explain why the combined passage on the aggregates, etc., and the phrase "he does not cling …" could not be counted separately to give a total of fifty cases, which would correspond to the method adopted in the preceding sutta.)

1"Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadāṁ desessāmi. Taṁ suṇātha.

Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. Rūpe na maññati … pe … cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe … jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati … pe … jivhāviññāṇaṁ na maññati, jivhāsamphassaṁ na maññati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe … manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati … pe … manoviññāṇaṁ na maññati, manosamphassaṁ na maññati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati.

Yāvatā, bhikkhave, khandhadhātuāyatanaṁ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.

So evaṁ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā"ti.

Navamaṁ.