MN1 — The Root of All Things Discourse
Thus have I heard:
At one time, the Blessed One was dwelling near Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree.
There the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this:
I shall teach you, disciples, the discourse on the root of all phenomena. Listen carefully, pay close attention, I will speak.
Yes, Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this:
Here, disciples, an uninstructed ordinary person, who has no vision of the noble ones, is unskilled in the noble teaching, undisciplined in the noble teaching; who has no vision of the true persons, is unskilled in the true persons teaching, undisciplined in the true persons teaching:
perceives earth as earth;
having perceived earth as earth, he conceives earth, he conceives in earth, he conceives from earth, he conceives earth is mine, and delights in earth.
For what reason?
I say it is because it has not been fully understood by him.
He perceives water as water;
having perceived water as water, he conceives water, he conceives in water, he conceives from water, he conceives water is mine, and delights in water.
For what reason?
I say it is because it has not been fully understood by him.
He perceives fire as fire;
having perceived fire as fire, he conceives fire, he conceives in fire, he conceives from fire, he conceives fire is mine, and delights in fire.
For what reason?
I say it is because it has not been fully understood by him.
He perceives air as air;
having perceived air as air, he conceives air, he conceives in air, he conceives from air, he conceives air is mine, and delights in air.
For what reason?
I say it is because it has not been fully understood by him.
He perceives beings as beings;
having perceived beings as beings, he conceives beings, he conceives in beings, he conceives from beings, he conceives beings are mine, and delights in beings.
For what reason?
I say it is because it has not been fully understood by him.
He perceives gods as gods;
having perceived gods as gods, he conceives gods, he conceives in gods, he conceives from gods, he conceives gods are mine, and delights in gods.
For what reason?
I say it is because it has not been fully understood by him.
He perceives Pajāpati as Pajāpati;
having perceived Pajāpati as Pajāpati, he conceives Pajāpati, he conceives in Pajāpati, he conceives from Pajāpati, he conceives Pajāpati is mine, and delights in Pajāpati.
For what reason?
I say it is because it has not been fully understood by him.
He perceives Brahmā as Brahmā;
having perceived Brahmā as Brahmā, he...
Perceiving Brahman from the perspective of Brahman, he considers it as Brahman, thinks in Brahman, reflects from Brahman, regards it as mine, and delights in Brahman. Why is that? I say, Because it is not fully understood.
Perceiving the Radiant (Ābhassara) beings as Radiant, with awareness, he considers them as Radiant, thinks about the Radiant, reflects from the Radiant, regards it as mine, and delights in the Radiant. Why is that? I say, Because it is not fully understood.
Perceiving the Beautiful (Subhakiṇha) beings as Beautiful, with awareness, he considers them as Beautiful, thinks about the Beautiful, reflects from the Beautiful, regards it as mine, and delights in the Beautiful. Why is that? I say, Because it is not fully understood.
Perceiving the Fruitful (Vehapphala) beings as Fruitful, with awareness, he considers them as Fruitful, thinks about the Fruitful, reflects from the Fruitful, regards it as mine, and delights in the Fruitful. Why is that? I say, Because it is not fully understood.
Perceiving the Overcomer (Abhibhu) as Overcome, with awareness, he considers it as Overcome, thinks about the Overcomer, reflects from the Overcomer, regards it as mine, and delights in the Overcomer. Why is that? I say, Because it is not fully understood.
Perceiving the Realm of Infinite Space (Ākāsānañcāyatana) from the perspective of Infinite Space, with awareness, he considers this realm as Infinite Space, thinks in Infinite Space, reflects from Infinite Space, regards it as mine, and delights in Infinite Space. Why is that? I say, Because it is not fully understood.
Perceiving the Realm of Infinite Consciousness (Viññāṇañcāyatana) from the perspective of Infinite Consciousness, with awareness, he considers this realm as Infinite Consciousness, thinks in Infinite Consciousness, reflects from Infinite Consciousness, regards it as mine, and delights in Infinite Consciousness. Why is that? I say, Because it is not fully understood.
Perceiving the Realm of Nothingness (Ākiñcaññāyatana) from the perspective of Nothingness, with awareness, he considers this realm as Nothingness, thinks in Nothingness, reflects from Nothingness, regards it as mine, and delights in Nothingness. Why is that? I say, Because it is not fully understood.
Perceiving the Realm of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana) from the perspective of Neither Perception nor Non-Perception...
The plane of neither-perception-nor-non-perception, perceiving that, one does not imagine it as neither perception nor non-perception. One does not imagine in it, does not imagine from it, does not imagine mine about it, nor delight in it. Why is that? Because it is not fully understood, I say.
One perceives the seen as seen; having perceived the seen from the seen, one imagines it, one imagines in it, one imagines from it, one imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives the heard as heard; having perceived the heard from the heard, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives the sensed as sensed; having perceived the sensed from the sensed, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives the known as known; having perceived the known from the known, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives unity as unity; having perceived unity from unity, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives diversity as diversity; having perceived diversity from diversity, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives the whole as whole; having perceived the whole from the whole, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
One perceives Nirvana as Nirvana; having perceived Nirvana from Nirvana, one imagines it, imagines in it, imagines from it, imagines mine about it, and delights in it. Why is that? Because it is not fully understood, I say.
Thus ends the discrimination of the first level of understanding as pertains to the ordinary person.
Disciples, even that disciple who is a learner not yet attained to the highest goal, dwelling in pursuit of unsurpassed safety from bondage, he, too, directly knows the earth as earth. Having directly known the earth as earth, he should not conceive earth, should not conceive in the earth, should not conceive from the earth, should not conceive earth is mine, should not delight in earth. Why is that? That should be fully understood, I say.
Water... Fire... Air... Beings... Gods... Lord of creatures... Brahma... Luminescent deities... Radiant deities... Fruitful realms... Overcomes... Realm of infinite space... Realm of infinite consciousness... Realm of nothingness... Realm of neither-perception-nor-non-perception... Seen... Heard... Sensed... Cognized... Unity... Diversity... All... He directly knows Nirvana as Nirvana.
Having directly known Nirvana as Nirvana, he should not conceive Nirvana, should not conceive in Nirvana, should not conceive from Nirvana, should not conceive Nirvana is mine, should not delight in Nirvana. Why is that? That should be fully understood, I say.
Thus, the section on the learners perspective is concluded.
Disciples, even that disciple who is an Arahant, with taints destroyed, who has lived the holy life, done what is to be done, laid down the burden, who has attained his own goal, whose fetters of becoming are destroyed, who is completely liberated through perfect knowing, he, too, directly knows the earth as earth. Having directly known the earth as earth, he does not conceive earth, does not conceive in the earth, does not conceive from the earth, does not conceive earth is mine, does not delight in earth. Why is that? That has been fully understood, I say.
Water... Fire... Air... Beings... Gods... Lord of creatures... Brahma... Luminescent deities... Radiant deities... Fruitful realms... Overcomes... Realm of infinite space... Realm of infinite consciousness... Realm of nothingness... Realm of neither-perception-nor-non-perception... Seen... Heard... Sensed... Cognized... Unity... Diversity... All... He directly knows Nirvana as Nirvana.
Having directly known Nirvana as Nirvana, he does not conceive Nirvana, does not conceive in Nirvana, does not conceive from Nirvana, does not conceive Nirvana is mine, does not delight in Nirvana. Why is that? That has been fully understood, I say.
Thus, the section on the perspective of one with taints destroyed is concluded.
Disciples, even that disciple who is an Arahant, with taints destroyed, who has lived the holy life, done what is to be done, laid down the burden, who has attained his own goal, whose fetters of becoming are destroyed, who is completely liberated through perfect knowing, he, too, directly knows the earth as earth...
By fully knowing earth as earth, one does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of desire and being without passion.
Water…
Fire…
Air…
Beings…
Gods…
Pajāpati…
Brahma…
The realm of streaming radiance…
The realm of beauty…
The realm of great reward…
The overlord…
The realm of infinite space…
The realm of infinite consciousness…
The realm of nothingness…
The realm of neither perception nor non-perception…
The seen…
The heard…
The sensed…
The cognized…
Unity…
Diversity…
All…
He knows nirvana as nirvana; having fully understood nirvana, he does not conceive of nirvana as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of desire and being without passion.
Upon the destruction of the defilements, the discussion of the fourth method is concluded.
Moreover, disciples, an Arahant, a disciple with destroyed defilements, who has accomplished his task, laid down the burden, attained his goal, destroyed the fetters of becoming, and is perfectly liberated with right understanding, knows earth as earth; by knowing earth as earth, he does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of aversion and being without aversion.
Water…
Fire…
Air…
Beings…
Gods…
Pajāpati…
Brahma…
The realm of streaming radiance…
The realm of beauty…
The realm of great reward…
The overlord…
The realm of infinite space…
The realm of infinite consciousness…
The realm of nothingness…
The realm of neither perception nor non-perception…
The seen…
The heard…
The sensed…
The cognized…
Unity…
Diversity…
All…
He knows nirvana as nirvana; having fully comprehended nirvana, he does not conceive of nirvana as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of aversion and being without aversion.
Upon the destruction of the defilements, the discussion of the fifth method is concluded.
Moreover, disciples, an Arahant, a disciple with destroyed defilements, who has accomplished his task, laid down the burden, attained his goal, destroyed the fetters of becoming, and is perfectly liberated with right understanding, knows earth as earth; by knowing earth as earth, he does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of delusion and being without delusion.
Water…
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
The Realm of Infinite Space...
The Realm of Infinite Consciousness...
The Realm of Nothingness...
The Realm of Neither Perception nor Non-Perception...
What is Seen...
What is Heard...
What is Sensed...
What is Cognized...
Unity...
Diversity...
Everything...
He realizes Nibbāna as Nibbāna;
having fully understood Nibbāna as Nibbāna, he does not imagine about Nibbāna, he does not think of Nibbāna as Nibbāna, he does not consider Nibbāna as my Nibbāna, he does not delight in Nibbāna.
What is the reason for that?
Because of the destruction of delusion, due to the absence of delusion.
With the cessation of the corruptions of the mind, the sixth level has been concluded.
In the same way, disciples, the Tathāgata, Arahant, fully enlightened Tathāgata knows the earth as earth;
having fully understood the earth as earth, he does not imagine about the earth, he does not think of the earth as earth, he does not consider the earth as my earth, he does not delight in the earth.
What is the reason for that?
I declare that the Tathāgata has fully comprehended it.
Water...
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
The Realm of Infinite Space...
The Realm of Infinite Consciousness...
The Realm of Nothingness...
The Realm of Neither Perception nor Non-Perception...
What is Seen...
What is Heard...
What is Sensed...
What is Cognized...
Unity...
Diversity...
Everything...
He realizes Nibbāna as Nibbāna;
having fully understood Nibbāna as Nibbāna, he does not imagine about Nibbāna, he does not think of Nibbāna as Nibbāna, he does not consider Nibbāna as my Nibbāna, he does not delight in Nibbāna.
What is the reason for that?
I declare that the Tathāgata has fully comprehended it.
With the perspective of the Tathāgata, the seventh analytical level has been concluded.
Similarly, disciples, the Tathāgata, Arahant, fully enlightened Tathāgata knows the earth as earth;
having fully understood the earth as earth, he does not imagine about the earth, he does not think of the earth as earth, he does not consider the earth as my earth, he does not delight in the earth.
What is the reason for that?
Delight is the root of suffering:
knowing thus that renewal of existence is birth, decay, and death of those that have come to be.
Therefore, disciples, I declare that the Tathāgata, by the complete destruction, dispassion, cessation, renunciation, and relinquishment of all craving, has fully awakened to the unsurpassed perfect enlightenment.
Water...
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
The Realm of Infinite Space...
The Realm of Infinite Consciousness...
The Realm of Nothingness...
The Realm of Neither Perception nor Non-Perception...
Seen…
Heard…
Sensed…
Known…
Unity…
Multiplicity…
All…
He directly knows nibbāna as nibbāna;
having directly known nibbāna as nibbāna, he does not conceive nibbāna as mine, he does not conceive I am in 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.
What is the reason for this?
They know, Delight is the root of suffering:
having understood this, they realize, From existence comes birth, from the born comes aging and death.
Therefore, disciples, I declare: A Tathāgata, having completely abandoned all craving, through dispassion, cessation, relinquishment, and letting go, has awakened to the unsurpassed perfect enlightenment.
Thus ends the section delineating the eight bases of the Tathāgata.
This was said by the Blessed One.
The disciples did not delight in the Blessed Ones words.
The Discourse on the Root of All Things is complete.