1"Bhikkhus, I will teach you the way that is appropriate for uprooting all conceivings. sn.iv.22 Listen to that and attend closely, I will speak … .

"And what, bhikkhus, is the way that is appropriate for uprooting all conceivings? [n.15] Sabbamaññitasamugghātasāruppaṃ paṭipadaṃ. “Conceiving” (maññanā) is the distortional thought process governed by craving, conceit, and views; the notions that arise from such modes of thought are also called conceivings (with the past participle maññita). They include the ideas "I am," "I am this," and all other notions derived from these root errors; see SN35.248 (IV 202,18–27). The most extensive survey of conceiving is the Mūlapariyaya Sutta MN1. See Bodhi, Discourse on the Root of Existence, for a translation of the sutta and its commentary. Here, bhikkhus, a bhikkhu does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive, ‘The eye is mine.’ [n.16] This fourfold pattern of conceiving also underlies the Mūlapariyaya Sutta, though the latter does not apply the pattern explicitly to the sense bases.
Spk: He does not conceive the eye (cakkhụ na maññati): He does not conceive the eye as "I" or "mine," or as "another" or "another's." He does not conceive in the eye (cakkhusmị na maññati): He does not conceive, "I am in the eye, my appurtenances are in the eye; another is in the eye, another's appurtenances are in the eye." He does not conceive from the eye (cakkhuto na maññati): He does not conceive, "I have emerged from the eye, my appurtenances have emerged from the eye; another has emerged from the eye, another's appurtenances have emerged from the eye." He does not arouse even one of the conceivings of craving, conceit, or views. He does not conceive forms … eye-consciousness … eye-contact … and as to whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant—he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

"He does not conceive the ear … He does not conceive the mind … mental phenomena … mind-consciousness … mind-contact … sn.iv.23 and as to whatever feeling arises with mind-contact as condition … he does not conceive that, does not conceive in that, does not conceive from that, does not conceive, ‘That is mine.’

"He does not conceive all, does not conceive in all, does not conceive from all, does not conceive, ‘All is mine.’

"Since he does not conceive anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ [n.17] See I, n. 376 and II, n. 137. Spk: In this sutta, insight culminating in arahantship is discussed in forty-four cases. Spkpṭ: In the eye door there are seven items: eye, forms, eye-consciousness, eye-contact, and pleasant, painful, and neutral feeling. So too in the other five doors, making forty-two. The passage on "not conceiving the all" makes forty-three, and the phrase "he does not cling to anything in the world" brings the total to forty-four.

"This, bhikkhus, is the way that is appropriate for uprooting all conceivings."

1"Sabbamaññitasamugghātasāruppaṁ vo, bhikkhave, paṭipadāṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti.

Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṁ na maññati, cakkhuviññāṇasmiṁ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṁ meti na maññati. Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati … pe …

Jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṁ na maññati, jivhāviññāṇasmiṁ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṁ meti na maññati. Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati … pe … manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṁ na maññati, manoviññāṇasmiṁ na maññati, manoviññāṇato na maññati, manoviññāṇaṁ meti na maññati. Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.

Sabbaṁ na maññati, sabbasmiṁ na maññati, sabbato na maññati, sabbaṁ meti na maññati.

So evaṁ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā"ti.

Aṭṭhamaṁ.