1At Sāvatthī … . as above … The Venerable Ānanda saw the Venerable Sāriputta coming in the distance and said to him: "Friend Sāriputta, your faculties are serene, your complexion is pure and bright. In what dwelling has the Venerable Sāriputta spent the day?"

"Here, friend, by completely transcending the base of neither-perception-nor-nonperception, I entered and dwelt in the cessation of perception and feeling.

Yet, friend, it did not occur to me, ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling,’ or ‘I have emerged from the cessation of perception and feeling.’"

"It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Sāriputta for a long time that such thoughts did not occur to him."[n.276] See II, n. 340 which appears next. [II, n.340] Spk: In regard to this body with consciousness (imasmiṁ saviññāṇake kaye): he shows his own conscious body. And in regard to all external signs (bahiddhā ca sabbanimittesu): the conscious body of others and insentient objects. Or alternatively: by the former expression he shows his own sentient organism and that of others (reading with Se attano ca parassa ca saviññāṇakam eva); by the latter, external form not bound up with sense faculties (bahiddhā anindriyabaddharūpaṁ). (The compound) ahaṅkāramamaṅkāramananusayā is to be resolved thus: I-making (ahaṅkāra), mine-making (mamankāra), and the underlying tendency to conceit (mānānusayā). (So the text in Be and Se, but if, as seems likely, the plural termination derives from the asamāhāra compound, after resolution the last member should be mananusayo.) "I-making" is regarded as the function of wrong view (the view of self), "mine-making" of craving. The root conceit is the conceit "I am" (asmimāna), so conceit is also responsible for "I-making."

1Sāvatthinidānaṁ. Atha kho āyasmā sāriputto … pe …

"Idhāhaṁ, āvuso, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi.

Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘Ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘Ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘Ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā"ti.

Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: "‘Ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘Ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘Ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā"ti.

Navamaṁ.