Evaṁ me sutaṁ—Thus have I heard. ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. On one occasion, the Auspicious One was dwelling at Ukkaṭṭhā, in the Subhaga Forest, at the root of a magnificent sal tree. Tatra kho bhagavā bhikkhū āmantesi: There, the Auspicious One addressed the monks: “bhikkhavo”ti. “Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Auspicious One said this:
“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. “Monks, I will give you the teaching on the root of all things. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen to it and pay careful attention. I will speak.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, venerable sir,” they replied. Bhagavā etadavoca: The Auspicious One said this:
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—“Monks, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the nobles; one has not seen the righteous men, and is neither skilled nor trained in the teaching of the righteous men. pathaviṁ pathavito sañjānāti; He perceives earth as earth. pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Perceiving earth as earth, he conceives earth, he conceives in arth, he conceives from earth, he conceives ‘earth is mine,’ he delights in earth. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Āpaṁ āpato sañjānāti; He perceives water as water. āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Perceiving water as water, he conceives water, he conceives in water, he conceives from water, he conceives ‘water is mine,’ he delights in water. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Tejaṁ tejato sañjānāti; He perceives fire as fire. tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Perceiving fire as fire, he conceives fire, he conceives in fire, he conceives from fire, he conceives ‘fire is mine,’ he delights in fire. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Vāyaṁ vāyato sañjānāti; He perceives air as air. vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Perceiving air as air, he conceives air, he conceives in air, he conceives from air, he conceives ‘air is mine,’ he delights in air. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Bhūte bhūtato sañjānāti; He perceives beings as beings. bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Perceiving beings as beings, he conceives beings, he conceives in beings, he conceives from beings, he conceives ‘beings are mine,’ he delights in beings. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Deve devato sañjānāti; He perceives devas as devas. deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Perceiving devas as devas, he conceives devas, he conceives in devas, he conceives from devas, he conceives ‘devas are mine,’ he delights in devas. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Pajāpatiṁ pajāpatito sañjānāti; He perceives the Overlord as the Overlord. pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Perceiving the Overlord as the Overlord, he conceives the Overlord, he conceives in the Overlord, he conceives from the Overlord, he conceives ‘the Overlord is mine,’ he delights in the Overlord. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Brahmaṁ brahmato sañjānāti; He perceives Brahma as Brahma. brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Perceiving Brahma as Brahma, he conceives Brahma, he conceives in Brahma, he conceives from Brahma, he conceives ‘Brahma is mine,’ he delights in Brahma. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Ābhassare ābhassarato sañjānāti; He perceives the Radiant Ones as the Radiant Ones. ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Perceiving the Radiant Ones as the Radiant Ones, he conceives the Radiant Ones, he conceives in the Radiant Ones, he conceives from the Radiant Ones, he conceives ‘the Radiant Ones are mine,’ he delights in the Radiant Ones. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Subhakiṇhe subhakiṇhato sañjānāti; He perceives the Fully Beautiful Ones as the Fully Beautiful Ones. subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Perceiving the Fully Beautiful Ones as the Fully Beautiful Ones, he conceives the Fully Beautiful Ones, he conceives in the Fully Beautiful Ones, he conceives from the Fully Beautiful Ones, he conceives ‘the Fully Beautiful Ones are mine,’ he delights in the Fully Beautiful Ones. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Vehapphale vehapphalato sañjānāti; He perceives the Greatly Fruitful Ones as the Greatly Fruitful Ones. vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Perceiving the Greatly Fruitful Ones as the Greatly Fruitful Ones, he conceives the Greatly Fruitful Ones, he conceives in the Greatly Fruitful Ones, he conceives from the Greatly Fruitful Ones, he conceives ‘the Greatly Fruitful Ones are mine,’ he delights in the Greatly Fruitful Ones. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Abhibhuṁ abhibhuto sañjānāti; He perceives the Conqueror as the Conqueror. abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Perceiving the Conqueror as the Conqueror, he conceives the Conqueror, he conceives in the Conqueror, he conceives from the Conqueror, he conceives ‘the Conqueror is mine,’ he delights in the Conqueror. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; He perceives the field of infinite space as the field of infinite space. ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Perceiving the field of infinite space as the field of infinite space, he conceives the field of infinite space, he conceives in the field of infinite space, he conceives from the field of infinite space, he conceives ‘the field of infinite space is mine,’ he delights in the field of infinite space. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; He perceives the field of infinite consciousness as the field of infinite consciousness. viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Perceiving the field of infinite consciousness as the field of infinite consciousness, he conceives the field of infinite consciousness, he conceives in the field of infinite consciousness, he conceives from the field of infinite consciousness, he conceives ‘the field of infinite consciousness is mine,’ he delights in the field of infinite consciousness. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; He perceives the field of nothingness as the field of nothingness. ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Perceiving the field of nothingness as the field of nothingness, he conceives the field of nothingness, he conceives in the field of nothingness, he conceives from the field of nothingness, he conceives ‘the field of nothingness is mine,’ he delights in the field of nothingness. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; He perceives the field of neither-perception-nor-non-perception as the field of neither-perception-nor-non-perception. nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Perceiving the field of neither-perception-nor-non-perception as the field of neither-perception-nor-non-perception, he conceives the field of neither-perception-nor-non-perception, he conceives in the field of neither-perception-nor-non-perception, he conceives from the field of neither-perception-nor-non-perception, he conceives ‘the field of neither-perception-nor-non-perception is mine,’ he delights in the field of neither-perception-nor-non-perception. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Diṭṭhaṁ diṭṭhato sañjānāti; He perceives what is seen as what is seen. diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Perceiving what is seen as what is seen, he conceives what is seen, he conceives in what is seen, he conceives from what is seen, he conceives ‘what is seen is mine,’ he delights in what is seen. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Sutaṁ sutato sañjānāti; He perceives what is heard as what is heard. sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Perceiving what is heard as what is heard, he conceives what is heard, he conceives in what is heard, he conceives from what is heard, he conceives ‘what is heard is mine,’ he delights in what is heard. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Mutaṁ mutato sañjānāti; He perceives what is sensed as what is sensed. mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Perceiving what is sensed as what is sensed, he conceives what is sensed, he conceives in what is sensed, he conceives from what is sensed, he conceives ‘what is sensed is mine,’ he delights in what is sensed. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Viññātaṁ viññātato sañjānāti; He perceives what is cognized as what is cognized. viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Perceiving what is cognized as what is cognized, he conceives what is cognized, he conceives in what is cognized, he conceives from what is cognized, he conceives ‘what is cognized is mine,’ he delights in what is cognized. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Ekattaṁ ekattato sañjānāti; He perceives unity as unity. ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Perceiving unity as unity, he conceives unity, he conceives in unity, he conceives from unity, he conceives ‘unity is mine,’ he delights in unity. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Nānattaṁ nānattato sañjānāti; He perceives multiplicity as multiplicity. nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Perceiving multiplicity as multiplicity, he conceives multiplicity, he conceives in multiplicity, he conceives from multiplicity, he conceives ‘multiplicity is mine,’ he delights in multiplicity. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Sabbaṁ sabbato sañjānāti; He perceives totality as totality. sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Perceiving totality as totality, he conceives totality, he conceives in totality, he conceives from totality, he conceives ‘totality is mine,’ he delights in totality. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Nibbānaṁ nibbānato sañjānāti; He perceives Nibbāna as Nibbāna. nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Perceiving Nibbāna as Nibbāna, he conceives Nibbāna, he conceives in Nibbāna, he conceives from Nibbāna, he conceives ‘Nibbāna is mine,’ he delights in Nibbāna. Taṁ kissa hetu? What is the cause of that? ‘Apariññātaṁ tassā’ti vadāmi. He has not understood it, I say.
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; Monks, a monk who is a trainee, who has not fulfilled his goal but lives aspiring to the supreme safety from the yoke, comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Comprehending earth as earth, let him not conceive earth, let him not conceive in earth, let him not conceive from earth, let him not conceive ‘earth is mine,’ let him not delight in earth. Taṁ kissa hetu? What is the cause of that? ‘Pariññeyyaṁ tassā’ti vadāmi. He ought to fully understand it, I say.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Comprehending Nibbāna as Nibbāna, let him not conceive Nibbāna, let him not conceive in Nibbāna, let him not conceive from Nibbāna, let him not conceive ‘Nibbāna is mine,’ let him not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? ‘Pariññeyyaṁ tassā’ti vadāmi. He ought to fully understand it, I say.
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Monks, a monk who is an Arahant—with influxes destroyed, who is consummate, has done what had to be done, laid down the burden, achieved the highest goal, utterly destroyed the fetter of being, and is liberated by right understanding—comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? ‘Pariññātaṁ tassā’ti vadāmi. He has fully understood it, I say.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? ‘Pariññātaṁ tassā’ti vadāmi. He has fully understood it, I say.
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; Monks, a monk who is an Arahant—with influxes destroyed, who is consummate, has done what had to be done, laid down the burden, achieved the highest goal, utterly destroyed the fetter of being, and is liberated by right understanding—comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? Khayā rāgassa, vītarāgattā. The absence of passion due to the destruction of passion.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? Khayā rāgassa, vītarāgattā. The absence of passion due to the destruction of passion.
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Monks, a monk who is an Arahant—with influxes destroyed, who is consummate, has done what had to be done, laid down the burden, achieved the highest goal, utterly destroyed the fetter of being, and is liberated by right understanding—comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? Khayā dosassa, vītadosattā. The absence of hatred due to the destruction of hatred.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? Khayā dosassa, vītadosattā. The absence of hatred due to the destruction of hatred.
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Monks, a monk who is an Arahant—with influxes destroyed, who is consummate, has done what had to be done, laid down the burden, achieved the highest goal, utterly destroyed the fetter of being, and is liberated by right understanding—comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? Khayā mohassa, vītamohattā. The absence of delusion due to the destruction of delusion.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? Khayā mohassa, vītamohattā. The absence of delusion due to the destruction of delusion.
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; Monks, the Realized One, the Arahant, the Rightly Self-Awakened One, comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? ‘Pariññātantaṁ tathāgatassā’ti vadāmi. The Realized One has understood it to the limit, I say.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? ‘Pariññātantaṁ tathāgatassā’ti vadāmi. The Realized One has understood it to the limit, I say.
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; Monks, the Realized One, the Arahant, the Rightly Self-Awakened One, comprehends earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Comprehending earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive ‘earth is mine,’ he does not delight in earth. Taṁ kissa hetu? What is the cause of that? ‘Nandī dukkhassa mūlan’ti—Because he has seen that delight is the root of suffering— iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. that with being there is birth, and one who is ages and dies. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi. Therefore, monks, the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened with the supreme perfect awakening, I say.
Āpaṁ …pe… He comprehends water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … devas … pajāpatiṁ … the Overlord … brahmaṁ … Brahma … ābhassare … the Radiant Ones … subhakiṇhe … the Fully Beautiful Ones … vehapphale … the Greatly Fruitful Ones … abhibhuṁ … the Conqueror … ākāsānañcāyatanaṁ … the field of infinite space … viññāṇañcāyatanaṁ … the field of infinite consciousness … ākiñcaññāyatanaṁ … the field of nothingness … nevasaññānāsaññāyatanaṁ … the field of neither-perception-nor-non-perception … diṭṭhaṁ … what is seen … sutaṁ … what is heard … mutaṁ … what is sensed … viññātaṁ … what is cognized … ekattaṁ … unity … nānattaṁ … multiplicity … sabbaṁ … totality … nibbānaṁ nibbānato abhijānāti; He comprehends Nibbāna as Nibbāna; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Comprehending Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive ‘Nibbāna is mine,’ he does not delight in Nibbāna. Taṁ kissa hetu? What is the cause of that? ‘Nandī dukkhassa mūlan’ti—Because he has seen that delight is the root of suffering— iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. that with being there is birth, and one who is ages and dies. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti. Therefore, monks, the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened with the supreme perfect awakening, I say.
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.
Idamavoca bhagavā. That is what the Auspicious One said. Na te bhikkhū bhagavato bhāsitaṁ abhinandunti. But those monks did not delight in the Realized One's words.
Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.