Reference Translation by Bhikkhu Sujato (CC0).
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?
“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“Our teachings are rooted in the Buddha. …”
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe…
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …
jivhāya sati …pe…
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
cakkhu niccaṁ vā aniccaṁ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No hetaṁ, bhante” …pe…
“No, sir.” …
jivhā …
niccā vā aniccā vā”ti?
“Aniccā, bhante” …pe….
“Mano nicco vā anicco vā”ti?
“Is the mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No hetaṁ, bhante”.
“No, sir.”
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
Pañcamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Our teachings are rooted in the Buddha. …”
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
What do you think, mendicants?
Is the eye permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No, sir.” …
“Is the mind permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No, sir.”
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe…
jivhāya sati …pe…
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.
Taṁ kiṁ maññatha, bhikkhave,
cakkhu niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“No hetaṁ, bhante” …pe…
jivhā …
niccā vā aniccā vā”ti?
“Aniccā, bhante” …pe….
“Mano nicco vā anicco vā”ti?
“Anicco, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“No hetaṁ, bhante”.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Pañcamaṁ.