9.
The Discourse on What is Suitable for Uprooting (First)
31.
"I will teach you, monks, the practice suitable for the uprooting of all imagining.
Listen to that.
And what, monks, is that practice suitable for the uprooting of all imagining?
Here, monks, a monk does not imagine the eye, does not imagine in the eye, does not imagine from the eye, does not imagine 'the eye is mine'.
He does not imagine forms, etc.
He does not imagine eye-consciousness, does not imagine eye-contact, whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he does not imagine, in that too he does not imagine, from that too he does not imagine, he does not imagine 'that is mine'.
For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise.
The world, becoming otherwise, attached to existence, delights only in existence, etc.
He does not imagine the tongue, does not imagine in the tongue, does not imagine from the tongue, does not imagine 'the tongue is mine'.
He does not imagine flavours, etc.
He does not imagine tongue-consciousness, does not imagine tongue-contact.
Whatever feeling arises with tongue-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he does not imagine, in that too he does not imagine, from that too he does not imagine, he does not imagine 'that is mine'.
For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise.
The world, becoming otherwise, attached to existence, delights only in existence, etc.
He does not imagine the mind, does not imagine in the mind, does not imagine from the mind, does not imagine 'the mind is mine'.
He does not imagine mental phenomena, etc.
He does not imagine mind-consciousness, does not imagine mind-contact.
Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he does not imagine, in that too he does not imagine, from that too he does not imagine, he does not imagine 'that is mine'.
For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise.
The world, becoming otherwise, attached to existence, delights only in existence.
As far as, monks, there are aggregates, elements, and sense bases, that too he does not imagine, in that too he does not imagine, from that too he does not imagine, he does not imagine 'that is mine'.
He, thus not imagining, does not cling to anything in the world.
Not clinging, he is not agitated.
Not being agitated, he personally attains final nibbāna.
He understands: 'Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.'
This, monks, is that practice suitable for the uprooting of all imagining."
The ninth.