[5] And how, householder, is one afflicted in body but not afflicted in mind (citta)? Here, householder, the instructed noble disciple, who sees the noble ones, is skilled in the Dhamma of the noble ones, is well disciplined in the Dhamma of the noble ones, who sees superior persons (sappurisa), is skilled in the Dhamma of superior persons, is well disciplined in the Dhamma of superior persons, does not regard form (rūpa) as self, nor self as possessing form, nor form as in self, nor self as in form. He does not dwell obsessed by the notions, "I am form; form is mine." As he does not dwell obsessed by the notions, "I am form; form is mine," that form changes and becomes otherwise. With the change and becoming otherwise of form, sorrow, lamentation, pain, grief, and despair do not arise in him.
He does not regard feeling (vedanā) as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling. He does not dwell obsessed by the notions, "I am feeling; feeling is mine." As he does not dwell obsessed by the notions, "I am feeling; feeling is mine," that feeling changes and becomes otherwise. With the change and becoming otherwise of feeling, sorrow, lamentation, pain, grief, and despair do not arise in him.
He does not regard perception (saññā) as self, nor self as possessing perception, nor perception as in self, nor self as in perception. He does not dwell obsessed by the notions, "I am perception; perception is mine." As he does not dwell obsessed by the notions, "I am perception; perception is mine," that perception changes and becomes otherwise. With the change and becoming otherwise of perception, sorrow, lamentation, pain, grief, and despair do not arise in him.
He does not regard volitional formations (saṅkhārā) as self, nor self as possessing volitional formations, nor volitional formations as in self, nor self as in volitional formations. He does not dwell obsessed by the notions, "I am volitional formations; volitional formations are mine." As he does not dwell obsessed by the notions, "I am volitional formations; volitional formations are mine," those volitional formations change and become otherwise. With the change and becoming otherwise of volitional formations, sorrow, lamentation, pain, grief, and despair do not arise in him.
He does not regard consciousness (viññāṇa) as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. He does not dwell obsessed by the notions, "I am consciousness; consciousness is mine." As he does not dwell obsessed by the notions, "I am consciousness; consciousness is mine," that consciousness changes and becomes otherwise. With the change and becoming otherwise of consciousness, sorrow, lamentation, pain, grief, and despair do not arise in him.
It is in this way, householder, that one is afflicted in body but not afflicted in mind.
This is what the Venerable Sāriputta said. Elated, the householder Nakulapitā delighted in the Venerable Sāriputta's words.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.