Reference Translation by Bhikkhu Sujato (CC0).
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ.
“Mendicants, turbulence is a disease, a boil, a dart.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.
That’s why the Realized One lives unperturbed, with dart drawn out.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti,
Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’
cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;
So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’
rūpe na maññeyya …
Let them not conceive sights …
cakkhuviññāṇaṁ …
eye consciousness …
cakkhusamphassaṁ …
eye contact …
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā.
For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe….
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;
Let them not conceive anything to be the ear … nose … tongue … body …
rase na maññeyya …
jivhāviññāṇaṁ …
jivhāsamphassaṁ …
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe….
Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya …
Let them not conceive anything to be the mind …
manoviññāṇaṁ …
mind consciousness …
manosamphassaṁ …
mind contact …
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā.
For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati.
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’
So evaṁ amaññamāno na kiñci loke upādiyati.
Not conceiving, they don’t grasp at anything in the world.
Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘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.’”
Aṭṭhamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, turbulence is a disease, a boil, a dart.
That’s why the Realized One lives unperturbed, with dart drawn out.
Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’
So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’
Let them not conceive sights …
eye consciousness …
eye contact …
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’
For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Let them not conceive anything to be the ear … nose … tongue … body …
Let them not conceive anything to be the mind …
mind consciousness …
mind contact …
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’
For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else.
The world is attached to being, taking pleasure only in being, yet it becomes something else.
As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’
Not conceiving, they don’t grasp at anything in the world.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
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.’”
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti,
cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;
rūpe na maññeyya …
cakkhuviññāṇaṁ …
cakkhusamphassaṁ …
yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā.
Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe….
Jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;
rase na maññeyya …
jivhāviññāṇaṁ …
jivhāsamphassaṁ …
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe….
Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya …
manoviññāṇaṁ …
manosamphassaṁ …
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā.
Aññathābhāvī bhavasatto loko bhavameva abhinandati.
Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.
So evaṁ amaññamāno na kiñci loke upādiyati.
Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Aṭṭhamaṁ.