1"Bhikkhus, being stirred is a disease, being stirred is a tumour, being stirred is a dart. [n.62] Spk: Stirring (ejā) is craving, so called in the sense of moving (calanaṇāhena). Anejā, "unstirred," is a common description of an arahant. Therefore, bhikkhus, the Tathāgata dwells unstirred, with the dart removed. sn.iv.65 Therefore, bhikkhus, if a bhikkhu should wish, ‘May I dwell unstirred, with the dart removed!’ he should not conceive the eye, should not conceive in the eye, should not conceive from the eye, should not conceive, ‘The eye is mine.’ [n.63] As at SN35.30; see n. 16.

"He should not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’

2–3"He should not conceive the ear … He should not conceive the mind … mental phenomena … mind-consciousness … mind-contact … and as to whatever feeling arises with mind-contact as condition … he should not conceive that, should not conceive in that, should not conceive from that, should not conceive, ‘That is mine.’

"He should not conceive all, should not conceive in all, should not conceive from all, should not conceive, ‘All is mine.’

4"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. sn.iv.66 He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1"Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. Tasmātiha, bhikkhave, tathāgato anejo vihārati 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, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṁ na maññeyya, cakkhuviññāṇasmiṁ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṁ meti na maññeyya; cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.

2Sotaṁ na maññeyya … pe … ghānaṁ na maññeyya … pe … jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya … pe … jivhāviññāṇaṁ na maññeyya … pe … jivhāsamphassaṁ na maññeyya … pe … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.

3Kāyaṁ na maññeyya … pe … manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya … pe … mano viññāṇaṁ … pe … manosamphassaṁ … pe … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya; sabbaṁ na maññeyya, sabbasmiṁ na maññeyya, sabbato na maññeyya, sabbaṁ meti na maññeyya.

4So evaṁ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā’ti pajānātī"ti.

Sattamaṁ.