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whether pleasant or painful or neither-pleasant-nor-painful— he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in liberation, there is the knowledge: 'Liberated.' 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being,' he understands. This the Blessed One said. Delighted, those monks rejoiced in the Blessed One's words. And while this exposition was being spoken, the minds of those thousand monks were liberated from the taints, without clinging. The Sixth. 7. The Discourse on Being Overwhelmed 29. Thus have I heard – At one time the Blessed One was staying in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. There the Blessed One addressed the monks – "All, monks, is overwhelmed. And what, monks, is all that is overwhelmed? The eye, monks, is overwhelmed, forms are overwhelmed, eye-consciousness is overwhelmed, eye-contact is overwhelmed, and whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is overwhelmed. By what is it overwhelmed? 'It is overwhelmed by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs,' I say... ... The tongue is overwhelmed, tastes are overwhelmed, tongue-consciousness is overwhelmed, tongue-contact is overwhelmed, and whatever arises dependent on tongue-contact... And this feeling, whether pleasant or painful or neither-painful-nor-pleasant, that too is burdened. By what is it burdened? 'It is burdened by birth, by old age, by death, by sorrow, by lamentation, by pain, by grief, by despair,' I say. The body is burdened... the mind is burdened, mental phenomena are burdened, mind-consciousness is burdened, mind-contact is burdened, and this feeling that arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is burdened. By what is it burdened? 'It is burdened by birth, by old age, by death, by sorrow, by lamentation, by pain, by grief, by despair,' I say. Seeing thus, bhikkhus, a well-taught noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact... and with this feeling that arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, he becomes disenchanted. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.' The Seventh. 8. The Discourse on the Practice Suitable for Uprooting All Conceit "Bhikkhus, I will teach you the practice suitable for uprooting all conceit. Listen to it, attend carefully; I will speak." "And what, bhikkhus, is that practice suitable for uprooting all conceit? Here, bhikkhus, a bhikkhu does not conceive of the eye, does not conceive in the eye, does not conceive from the eye, does not conceive 'the eye is mine.' He does not conceive of forms, does not conceive in forms, does not conceive from forms, does not conceive 'forms are mine.' He does not conceive of eye-consciousness, does not conceive in eye-consciousness, does not conceive from eye-consciousness, does not conceive 'eye-consciousness is mine.' He does not conceive of eye-contact, does not conceive in eye-contact, does not conceive from eye-contact, does not conceive 'eye-contact is mine.' And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, he does not conceive it, he does not conceive in it, he does not conceive from it, he does not conceive 'it is mine'. He does not conceive the tongue, he does not conceive in the tongue, he does not conceive from the tongue, he does not conceive 'the tongue is mine'. He does not conceive tastes, he does not conceive in tastes, he does not conceive from tastes, he does not conceive 'tastes are mine'. He does not conceive tongue-consciousness, he does not conceive in tongue-consciousness, he does not conceive from tongue-consciousness, he does not conceive 'tongue-consciousness is mine'. He does not conceive tongue-contact, he does not conceive in tongue-contact, he does not conceive from tongue-contact, he does not conceive 'tongue-contact is mine'. And whatever feeling arises dependent on tongue-contact, whether pleasant or painful or neither-painful-nor-pleasant, he does not conceive it, he does not conceive in it, he does not conceive from it, he does not conceive 'it is mine'. He does not conceive the mind, he does not conceive in the mind, he does not conceive from the mind, he does not conceive 'the mind is mine'. He does not conceive mental phenomena, he does not conceive in mental phenomena, he does not conceive from mental phenomena, he does not conceive 'mental phenomena are mine'. He does not conceive mind-consciousness, he does not conceive in mind-consciousness, he does not conceive from mind-consciousness, he does not conceive 'mind-consciousness is mine'. He does not conceive mind-contact, he does not conceive in mind-contact, he does not conceive from mind-contact, he does not conceive 'mind-contact is mine'. And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, he does not conceive it, he does not conceive in it, he does not conceive from it, he does not conceive 'it is mine'. He does not conceive the all, he does not conceive in the all, he does not conceive from the all, he does not conceive 'the all is mine'. Not conceiving thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not agitated, he is personally unbound. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being' — he understands this. This indeed is, Bhikkhus, the path suitable for the uprooting of all conceiving." The Eighth. 9. The First Discourse on the Suitable for Uprooting "Bhikkhus, I will teach you the path suitable for the uprooting of all conceiving. Listen to it. And what, bhikkhus, is that path suitable for the uprooting of all conceiving? Here, bhikkhus, a bhikkhu does not conceive of the eye, does not conceive in the eye, does not conceive from the eye, does not conceive 'the eye is mine'. He does not conceive of forms (...) does not conceive of eye-consciousness, does not conceive of eye-contact, and whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— he does not conceive of that, does not conceive in that, does not conceive from that, does not conceive 'that is mine'. For whatever, bhikkhus, one conceives, in whatever one conceives, from whatever one conceives, whatever one conceives as 'mine', from that it becomes otherwise. The world, attached to becoming, being of an altered nature, delights only in becoming (...). He does not conceive of the tongue, does not conceive in the tongue, does not conceive from the tongue, does not conceive 'the tongue is mine'. He does not conceive of tastes (...) does not conceive of tongue-consciousness, does not conceive of tongue-contact. And whatever feeling arises dependent on tongue-contact— whether pleasant or painful or neither-pleasant-nor-painful— he does not conceive of that, does not conceive in that, does not conceive from that, does not conceive 'that is mine'. For whatever, bhikkhus, one conceives, in whatever one conceives, from whatever one conceives, whatever one conceives as 'mine', from that it becomes otherwise. The world, attached to becoming, being of an altered nature, delights only in becoming (...). He does not conceive of the mind, does not conceive in the mind, does not conceive from the mind, does not conceive 'the mind is mine'. He does not conceive of mental phenomena (...) does not conceive of mind-consciousness, does not conceive of mind-contact. And whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— he does not conceive of that, does not conceive in that, does not conceive from that, does not conceive 'that is mine'. For whatever, bhikkhus, one conceives, in whatever one conceives (...). He knows, from what he conceives, what he conceives as 'mine', from that it becomes otherwise. Having become otherwise, the world, attached to becoming, delights only in becoming. As far as, bhikkhus, the aggregates, elements, and sense-bases, that too he does not conceive, in that too he does not conceive, from that too he does not conceive, that he does not conceive as 'mine'. Not conceiving thus, he does not cling to anything in the world. Not clinging, he does not tremble. Not trembling, he himself attains final Nibbāna. 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being' – he understands. "This, bhikkhus, is that suitable path for the uprooting of all conceiving." Ninth. 10. The Second Discourse on the Suitable Path for Uprooting 32. "Bhikkhus, I will teach you the suitable path for the uprooting of all conceiving. Listen to it. And what, bhikkhus, is that suitable path for the uprooting of all conceiving? "What do you think, bhikkhus, is the eye permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it fitting to regard it thus: 'This is mine, this I am, this is my self'?" "No, venerable sir." "Forms... (and so on)... eye-consciousness... eye-contact, is it permanent or impermanent?" "Impermanent, venerable sir... (and so on)..." "And that feeling that arises