One is incapable of ending suffering without directly knowing and completely comprehending conceit, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.
“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Mānupetā ayaṁ pajā,
mānaganthā bhave ratā;
Mānaṁ aparijānantā,
āgantāro punabbhavaṁ.
“This generation is |possessed by pride::endowed with conceit [mānupeta]|,
bound by the |knot of conceit::bond of ego [mānagantha]|, they delight in |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|;
Not fully understanding conceit,
they will come to renewed existence.
Ye ca mānaṁ pahantvāna,
vimuttā mānasaṅkhaye;
Te mānaganthābhibhuno,
sabbadukkhamupaccagun”ti.
But those who have completely comprehended conceit,
freed through the exhaustion of conceit;
They have conquered the tie of conceit,
and have gone beyond all stress.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”
The Blessed One spoke on this matter. In this regard, it is said:
“This generation is |possessed by pride::endowed with conceit [mānupeta]|,
bound by the |knot of conceit::bond of ego [mānagantha]|, they delight in |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|;
Not fully understanding conceit,
they will come to renewed existence.
But those who have completely comprehended conceit,
freed through the exhaustion of conceit;
They have conquered the tie of conceit,
and have gone beyond all stress.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Mānupetā ayaṁ pajā,
mānaganthā bhave ratā;
Mānaṁ aparijānantā,
āgantāro punabbhavaṁ.
Ye ca mānaṁ pahantvāna,
vimuttā mānasaṅkhaye;
Te mānaganthābhibhuno,
sabbadukkhamupaccagun”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.