8.
The Discourse on What is Suitable for Uprooting
30.
"I will teach you, monks, the practice suitable for the uprooting of all imagining.
Listen to that, pay close attention;
I will speak."
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, does not imagine in forms, does not imagine from forms, does not imagine 'forms are mine'.
He does not imagine eye-consciousness, does not imagine in eye-consciousness, does not imagine from eye-consciousness, does not imagine 'eye-consciousness is mine'.
He does not imagine eye-contact, does not imagine in eye-contact, does not imagine from eye-contact, does not imagine 'eye-contact is mine'.
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'. 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, does not imagine in flavours, does not imagine from flavours, does not imagine 'flavours are mine'.
He does not imagine tongue-consciousness, does not imagine in tongue-consciousness, does not imagine from tongue-consciousness, does not imagine 'tongue-consciousness is mine'.
He does not imagine tongue-contact, does not imagine in tongue-contact, does not imagine from tongue-contact, does not imagine 'tongue-contact is mine'.
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'. 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, does not imagine in mental phenomena, does not imagine from mental phenomena, does not imagine 'mental phenomena are mine'.
He does not imagine mind-consciousness, does not imagine in mind-consciousness, does not imagine from mind-consciousness, does not imagine 'mind-consciousness is mine'.
He does not imagine mind-contact, does not imagine in mind-contact, does not imagine from mind-contact, does not imagine 'mind-contact is mine'.
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'.
He does not imagine all, does not imagine in all, does not imagine from all, does not imagine 'all 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 eighth.