Other Translations: Deutsch , ગુજરાતી , हिन्दी , Italiano , Polski , ру́сский язы́к , Srpski
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Majjhima Nikāya 1 Middle Discourses 1Middle Discourses 1
Mūlapariyāyasutta The Root SequenceThe Root of All Things
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. on one occasion the Blessed One was staying near Ukkaṭṭhā, in the shade of a royal Sal tree in the Very Blessed Forest.At one time the Buddha was staying near Ukkaṭṭhā in the Subhaga Forest at the root of a magnificent sal tree.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks,There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said,The Buddha said this:
“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. “Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena].“Mendicants, I will teach you the explanation of the root of all things.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen & pay close attention. I will speak.”Listen and apply your minds well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “As you say, lord,” they responded to him.“Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said:The Buddha said this:
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—“There is the case, monks, where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—“Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
pathaviṁ pathavito sañjānāti; perceives earth as earth.They perceive earth as earth.
pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Perceiving earth as earth, he supposes (things) about earth, he supposes (things) in earth, he supposes (things) coming out of earth, he supposes earth as ‘mine,’ he delights in earth.Having perceived earth as earth, they conceive it to be earth, they conceive it in earth, they conceive it as earth, they conceive that ‘earth is mine’, they approve earth.
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Āpaṁ āpato sañjānāti; He perceives water as water.They perceive water as water.
āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Perceiving water as water, he supposes (things) about water, he supposes (things) in water, he supposes (things) coming out of water, he supposes water as ‘mine,’ he delights in water.Having perceived water as water, they conceive it to be water …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Tejaṁ tejato sañjānāti; He perceives fire as fire.They perceive fire as fire.
tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Perceiving fire as fire, he supposes (things) about fire, he supposes (things) in fire, he supposes (things) coming out of fire, he supposes fire as ‘mine,’ he delights in fire.Having perceived fire as fire, they conceive it to be fire …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Vāyaṁ vāyato sañjānāti; He perceives wind as wind.They perceive air as air.
vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Perceiving wind as wind, he supposes (things) about wind, he supposes (things) in wind, he supposes (things) coming out of wind, he supposes wind as ‘mine,’ he delights in wind.Having perceived air as air, they conceive it to be air …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Bhūte bhūtato sañjānāti; He perceives beings as beings.They perceive creatures as creatures.
bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Perceiving beings as beings, he supposes (things) about beings, he supposes (things) in beings, he supposes (things) coming out of beings, he supposes beings as ‘mine,’ he delights in beings.Having perceived creatures as creatures, they conceive them to be creatures …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Deve devato sañjānāti; He perceives devas as devas.They perceive gods as gods.
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Perceiving devas as devas, he supposes (things) about devas, he supposes (things) in devas, he supposes (things) coming out of devas, he supposes devas as ‘mine,’ he delights in devas.Having perceived gods as gods, they conceive them to be gods …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Pajāpatiṁ pajāpatito sañjānāti; He perceives Pajāpati as Pajāpati.They perceive the Progenitor as the Progenitor.
pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Perceiving Pajāpati as Pajāpati, he supposes (things) about Pajāpati, he supposes (things) in Pajāpati, he supposes (things) coming out of Pajāpati, he supposes Pajāpati as ‘mine,’ he delights in Pajāpati.Having perceived the Progenitor as the Progenitor, they conceive him to be the Progenitor …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Brahmaṁ brahmato sañjānāti; He perceives Brahmā as Brahmā.They perceive the Divinity as the Divinity.
brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Perceiving Brahmā as Brahmā, he supposes (things) about Brahmā, he supposes (things) in Brahmā, he supposes (things) coming out of Brahmā, he supposes Brahmā as ‘mine,’ he delights in Brahmā.Having perceived the Divinity as the Divinity, they conceive him to be the Divinity …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Ābhassare ābhassarato sañjānāti; He perceives the Radiant devas as the Radiant devas.They perceive those of sublime luminosity as those of sublime luminosity.
ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Perceiving the Radiant devas as the Radiant devas, he supposes (things) about the Radiant devas, he supposes (things) in the Radiant devas, he supposes (things) coming out of the Radiant devas, he supposes the Radiant devas as ‘mine,’ he delights in the Radiant devas.Having perceived those of sublime luminosity as those of sublime luminosity, they conceive them to be those of sublime luminosity …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Subhakiṇhe subhakiṇhato sañjānāti; He perceives the Beautiful Black devas as the Beautiful Black devas.They perceive those of universal beauty as those of universal beauty.
subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Perceiving the Beautiful Black devas as the Beautiful Black devas, he supposes (things) about the Beautiful Black devas, he supposes (things) in the Beautiful Black devas, he supposes (things) coming out of the Beautiful Black devas, he supposes the Beautiful Black devas as ‘mine,’ he delights in the Beautiful Black devas.But then they conceive them to be those of universal beauty …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Vehapphale vehapphalato sañjānāti; He perceives the Sky-fruit devas as the Sky-fruit devas.They perceive those of abundant fruit as those of abundant fruit.
vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Perceiving the Sky-fruit devas as the Sky-fruit devas, he supposes (things) about the Sky-fruit devas, he supposes (things) in the Sky-fruit devas, he supposes (things) coming out of the Sky-fruit devas, he supposes the Sky-fruit devas as ‘mine,’ he delights in the Sky-fruit devas.Having perceived those of abundant fruit as those of abundant fruit, they conceive them to be those of abundant fruit …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Abhibhuṁ abhibhuto sañjānāti; He perceives the Conqueror as the Conqueror.They perceive the Vanquisher as the Vanquisher.
abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Perceiving the Conqueror as the Conqueror, he supposes (things) about the Conqueror, he supposes (things) in the Conqueror, he supposes (things) coming out of the Conqueror, he supposes the Conqueror as ‘mine,’ he delights in the Conqueror.Having perceived the Vanquisher as the Vanquisher, they conceive him to be the Vanquisher …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; He perceives the dimension of the infinitude of space as the dimension of the infinitude of space.They perceive the dimension of infinite space as the dimension of infinite space.
ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Perceiving the dimension of the infinitude of space as the dimension of the infinitude of space, he supposes (things) about the dimension of the infinitude of space, he supposes (things) in the dimension of the infinitude of space, he supposes (things) coming out of the dimension of the infinitude of space, he supposes the dimension of the infinitude of space as ‘mine,’ he delights in the dimension of the infinitude of space.Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; He perceives the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness.They perceive the dimension of infinite consciousness as the dimension of infinite consciousness.
viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Perceiving the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness, he supposes (things) about the dimension of the infinitude of consciousness, he supposes (things) in the dimension of the infinitude of consciousness, he supposes (things) coming out of the dimension of the infinitude of consciousness, he supposes the dimension of the infinitude of consciousness as ‘mine,’ he delights in the dimension of the infinitude of consciousness.Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; He perceives the dimension of nothingness as the dimension of nothingness.They perceive the dimension of nothingness as the dimension of nothingness.
ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Perceiving the dimension of nothingness as the dimension of nothingness, he supposes (things) about the dimension of nothingness, he supposes (things) in the dimension of nothingness, he supposes (things) coming out of the dimension of nothingness, he supposes the dimension of nothingness as ‘mine,’ he delights in the dimension of nothingness.Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; He perceives the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception.They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception.
nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Perceiving the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, he supposes (things) about the dimension of neither perception nor non-perception, he supposes (things) in the dimension of neither perception nor non-perception, he supposes (things) coming out of the dimension of neither perception nor non-perception, he supposes the dimension of neither perception nor non-perception as ‘mine,’ he delights in the dimension of neither perception nor non-perception.Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Diṭṭhaṁ diṭṭhato sañjānāti; He perceives the seen as the seen.They perceive the seen as the seen.
diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Perceiving the seen as the seen, he supposes (things) about the seen, he supposes (things) in the seen, he supposes (things) coming out of the seen, he supposes the seen as ‘mine,’ he delights in the seen.Having perceived the seen as the seen, they conceive it to be the seen …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Sutaṁ sutato sañjānāti; He perceives the heard as the heard.They perceive the heard as the heard.
sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Perceiving the heard as the heard, he supposes (things) about the heard, he supposes (things) in the heard, he supposes (things) coming out of the heard, he supposes the heard as ‘mine,’ he delights in the heard.Having perceived the heard as the heard, they conceive it to be the heard …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Mutaṁ mutato sañjānāti; He perceives the sensed as the sensed.They perceive the thought as the thought.
mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Perceiving the sensed as the sensed, he supposes (things) about the sensed, he supposes (things) in the sensed, he supposes (things) coming out of the sensed, he supposes the sensed as ‘mine,’ he delights in the sensed.Having perceived the thought as the thought, they conceive it to be the thought …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Viññātaṁ viññātato sañjānāti; He perceives the cognized as the cognized.They perceive the known as the known.
viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Perceiving the cognized as the cognized, he supposes (things) about the cognized, he supposes (things) in the cognized, he supposes (things) coming out of the cognized, he supposes the cognized as ‘mine,’ he delights in the cognized.Having perceived the known as the known, they conceive it to be the known …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Ekattaṁ ekattato sañjānāti; He perceives singleness as singleness.They perceive oneness as oneness.
ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Perceiving singleness as singleness, he supposes (things) about singleness, he supposes (things) in singleness, he supposes (things) coming out of singleness, he supposes singleness as ‘mine,’ he delights in singleness.Having perceived oneness as oneness, they conceive it to be oneness …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Nānattaṁ nānattato sañjānāti; He perceives multiplicity as multiplicity.They perceive diversity as diversity.
nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Perceiving multiplicity as multiplicity, he supposes (things) about multiplicity, he supposes (things) in multiplicity, he supposes (things) coming out of multiplicity, he supposes multiplicity as ‘mine,’ he delights in multiplicity.Having perceived diversity as diversity, they conceive it to be diversity …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Sabbaṁ sabbato sañjānāti; He perceives the All as the All.They perceive all as all.
sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Perceiving the All as the All, he supposes (things) about the All, he supposes (things) in the All, he supposes (things) coming out of the All, he supposes the All as ‘mine,’ he delights in the All.Having perceived all as all, they conceive it to be all …
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Nibbānaṁ nibbānato sañjānāti; He perceives unbinding as unbinding.They perceive extinguishment as extinguishment.
nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Perceiving unbinding as unbinding, he supposes things about unbinding, he supposes things in unbinding, he supposes things coming out of unbinding, he supposes unbinding as ‘mine,’ he delights in unbinding.Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they approve extinguishment.
Taṁ kissa hetu? Why is that?Why is that?
‘Apariññātaṁ tassā’ti vadāmi. Because he has not comprehended it, I tell you.Because they haven’t completely understood it, I say.
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; A monk who is a trainee—yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled—directly knows earth as earth.A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Directly knowing earth as earth, let him not suppose things about earth, let him not suppose things in earth, let him not suppose things coming out of earth, let him not suppose earth as ‘mine,’ let him not delight in earth.Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
‘Pariññeyyaṁ tassā’ti vadāmi. So that he may comprehend it, I tell you.So that they may completely understand it, I say.
Āpaṁ …pe… They directly know water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; Directly knowing unbinding as unbinding, let him not suppose things about unbinding, let him not suppose things in unbinding, let him not suppose things coming out of unbinding, let him not suppose unbinding as ‘mine,’ let him not delight in unbinding.They directly know extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Why is that?Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not approve extinguishment.
Taṁ kissa hetu? So that he may comprehend it, I tell you.Why is that?
‘Pariññeyyaṁ tassā’ti vadāmi. So that they may completely understand it, I say.
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A monk who is a Worthy One, devoid of effluents—who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge—directly knows earth as earth.A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
‘Pariññātaṁ tassā’ti vadāmi. Because he has comprehended it, I tell you.Because they have completely understood it, I say.
Āpaṁ …pe… They directly know water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment.
Taṁ kissa hetu? Why is that?
‘Pariññātaṁ tassā’ti vadāmi. Because they have completely understood it, I say.
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; A monk who is a Worthy One, devoid of effluents—who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge—directly knows earth as earth.A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
Khayā rāgassa, vītarāgattā. Because, with the ending of passion, he is devoid of passion, I tell you.Because they’re free of greed due to the ending of greed.
Āpaṁ …pe… They directly know water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment.
Taṁ kissa hetu? Why is that?
Khayā rāgassa, vītarāgattā. Because they’re free of greed due to the ending of greed.
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A monk who is a Worthy One, devoid of effluents—who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge—directly knows earth as earth.A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
Khayā dosassa, vītadosattā. Because, with the ending of aversion, he is devoid of aversion, I tell you.Because they’re free of hate due to the ending of hate.
Āpaṁ …pe… They directly know water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment.
Taṁ kissa hetu? Why is that?
Khayā dosassa, vītadosattā. Because they’re free of hate due to the ending of hate.
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A monk who is a Worthy One, devoid of effluents—who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge—directly knows earth as earth.A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
Khayā mohassa, vītamohattā. Because, with the ending of delusion, he is devoid of delusion, I tell you.Because they’re free of delusion due to the ending of delusion.
Āpaṁ …pe… They directly know water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment.
Taṁ kissa hetu? Why is that?
Khayā mohassa, vītamohattā. Because they’re free of delusion due to the ending of delusion.
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; The Tathāgata—a worthy one, rightly self-awakened—directly knows earth as earth.The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
‘Pariññātantaṁ tathāgatassā’ti vadāmi. Because the Tathāgata has comprehended it to the end, I tell you.Because the Realized One has completely understood it to the end, I say.
Āpaṁ …pe… He directly knows water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; He directly knows extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not approve extinguishment.
Taṁ kissa hetu? Why is that?
‘Pariññātantaṁ tathāgatassā’ti vadāmi. Because the Realized One has completely understood it to the end, I say.
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; The Tathāgata—a worthy one, rightly self-awakened—directly knows earth as earth.The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth.Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not approve earth.
Taṁ kissa hetu? Why is that?Why is that?
‘Nandī dukkhassa mūlan’ti—Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth,Because he has understood that approval is the root of suffering,
iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. and that for what has come into being there is aging & death.and that rebirth comes from continued existence; whoever has come to be gets old and dies.
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathāgata has totally awakened to the unexcelled right self-awakening, I tell you.That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect awakening, I say.
Āpaṁ …pe… He directly knows water …
tejaṁ … fire …
vāyaṁ … air …
bhūte … creatures …
deve … gods …
pajāpatiṁ … the Progenitor …
brahmaṁ … the Divinity …
ābhassare … those of sublime luminosity …
subhakiṇhe … those replete with glory …
vehapphale … those of abundant fruit …
abhibhuṁ … the Vanquisher …
ākāsānañcāyatanaṁ … the dimension of infinite space …
viññāṇañcāyatanaṁ … the dimension of infinite consciousness …
ākiñcaññāyatanaṁ … the dimension of nothingness …
nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception …
diṭṭhaṁ … the seen …
sutaṁ … the heard …
mutaṁ … the thought …
viññātaṁ … the known …
ekattaṁ … oneness …
nānattaṁ … diversity …
sabbaṁ … all …
nibbānaṁ nibbānato abhijānāti; He directly knows extinguishment as extinguishment.
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not approve extinguishment.
Taṁ kissa hetu? Why is that?
‘Nandī dukkhassa mūlan’ti—Because he has understood that approval is the root of suffering,
iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. and that rebirth comes from continued existence; whoever has come to be gets old and dies.
Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti. That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.”
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.
Idamavoca bhagavā. That is what the Buddha said.
Na te bhikkhū bhagavato bhāsitaṁ abhinandunti. But the mendicants did not approve what the Buddha said.
Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.