In SN 22.83 and SA 261 there is a nice analogy on upādāna. I’ve included the preceding paragraph to the analogy in both the Pali and Chinese version for context.
In SN 22.83, we have:
“It is by clinging, Ānanda, that the notion ‘I am’ occurs, not without clinging. And by clinging to what does ‘I am’ occur, not without clinging? It is by clinging to form that ‘I am’ occurs, not without clinging. It is by clinging to feeling … to perception … to volitional formations … to consciousness that ‘I am’ occurs, not without clinging.
“Suppose, friend Ānanda, a young woman—or a man—youthful and fond of ornaments, would examine her own facial image in a mirror or in a bowl filled with pure, clear, clean water: she would look at it with clinging, not without clinging. So too, it is by clinging to form that ‘I am’ occurs, not without clinging. It is by clinging to feeling … to perception … to volitional formations … to consciousness that ‘I am’ occurs, not without clinging.
However, in the Chinese parallel SA 261:
Ānanda, it is by clinging to states that one conceives ‘I am this’, not without clinging to states. Ānanda, by clinging to what states does one conceive ‘I am this’, not without clinging to them? Clinging to bodily form one clings to it as ‘I am this’, not without clinging to it. Clinging to feeling … perception … formations … consciousness one clings to it as ‘I am this’, not without clinging to it.
’Just as a person who holds in his hand a clear mirror or clean water in a bowl as a mirror and clings to it to see his own face, who sees because of clinging to the mirror, not without clinging to it.
The main difference seems to be that in the Chinese version, you see your own face by ‘upādāna-ing’ the mirror, whereas this is not clear in the Pali version; is the woman looking at her face with clinging or clinging to the mirror in order to see her face?
Here is the analogy in Pali:
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya; evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya. Vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ upādāya asmīti hoti, no anupādāya.
I was also hoping to hear the opinions of Venerables @Brahmali and @sujato, about whether the Pali version allows for the same reading as the Chinese or not.
Thanks