[35] "Bhikkhus, I will teach you the way of practice that is suitable for the uprooting of all conceivings (sabbamaññitasamugghātasappāyā paṭipadā). Listen to it.
"And what, bhikkhus, is that way of practice suitable for the uprooting of all conceivings? What do you think, bhikkhus — is the eye permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent — is it suffering (dukkha) or happiness?" "Suffering, venerable sir." "And that which is impermanent, suffering, subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?" "No indeed, venerable sir."
"Forms … eye-consciousness. Is eye-contact permanent or impermanent?" "Impermanent, venerable sir." … "And whatever feeling (vedanā) arises with eye-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — is that too permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent — is it suffering or happiness?" "Suffering, venerable sir." "And that which is impermanent, suffering, subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?" "No indeed, venerable sir." …
"Is the tongue permanent or impermanent?" "Impermanent, venerable sir." "Tastes … tongue-consciousness. Tongue-contact … And whatever feeling arises with tongue-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — is that too permanent or impermanent?" "Impermanent, venerable sir." …
"Mental phenomena (dhammā), mind-consciousness — is mind-contact permanent or impermanent?" "Impermanent, venerable sir." "And whatever feeling arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — is that too permanent or impermanent?" "Impermanent, venerable sir." "And that which is impermanent — is it suffering or happiness?" "Suffering, venerable sir." "And that which is impermanent, suffering, subject to change — is it fitting to regard it thus: 'This is mine, this I am, this is my self'?" "No indeed, venerable sir."
"Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, with forms, with eye-consciousness, with eye-contact; and whatever feeling arises with eye-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — with that too he becomes disenchanted. … He becomes disenchanted with the tongue, with tastes … and whatever feeling arises with tongue-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — with that too he becomes disenchanted. … He becomes disenchanted with the mind, with mental phenomena, with mind-consciousness, with mind-contact; and whatever feeling arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant — with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. When it is liberated there comes the knowledge (ñāṇa): 'It is liberated.' He understands: 'Birth (jāti) is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.'
"This indeed, bhikkhus, is that way of practice suitable for the uprooting of all conceivings." The tenth.
The Chapter on the All, the third.
Its summary (uddāna):
The All, and two on Abandoning;
Full Understanding, another two;
Burning, and Blinded;
Befitting, and the two Suitable —
by these the chapter is recited.
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The Chapter on Being Subject to Birth, the fourth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.