The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

MN 1 Mūlapariyāya sutta - Root Of All Things

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the foot of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Bhikkhus, I will teach you a discourse on the root of all things. Listen to this and pay close attention, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

Uninstructed Ordinary Person

“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— pathaviṁ pathavito sañjānāti; pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

Here, bhikkhus, an uninstructed ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones, and is unskilled and undisciplined in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and undisciplined in the Dhamma of the persons of integrity—perceives |earth::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavī]| as earth. Having perceived the earth as the earth, he conceives [himself as] earth, he conceives [himself] in earth, he conceives [himself apart] from earth, he conceives earth to be ‘mine,’ he delights in earth. Why is that? Because he has not fully understood it, I say.

Āpaṁ āpato sañjānāti; āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |water::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpa]| as water. Having perceived water as water, he conceives [himself as] water, he conceives [himself] in water, he conceives [himself apart] from water, he conceives water to be ‘mine,’ he delights in water. Why is that? Because he has not fully understood it, I say.

Tejaṁ tejato sañjānāti; tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |fire::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [teja]| as fire. Having perceived fire as fire, he conceives [himself as] fire, he conceives [himself] in fire, he conceives [himself apart] from fire, he conceives fire to be ‘mine,’ he delights in fire. Why is that? Because he has not fully understood it, I say.

Vāyaṁ vāyato sañjānāti; vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |air::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāya]| as air. Having perceived air as air, he conceives [himself as] air, he conceives [himself] in air, he conceives [himself apart] from air, he conceives air to be ‘mine,’ he delights in air. Why is that? Because he has not fully understood it, I say.

Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives beings as beings. Having perceived beings as beings, he conceives beings, he conceives [himself] in beings, he conceives [himself apart] from beings, he conceives beings to be ‘mine,’ he delights in beings. Why is that? Because he has not fully understood it, I say.

Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |deities::Per MA, the gods of the six sense-sphere heavenly worlds are meant, except for Māra and his retinue in the heaven of the gods who wield power over others’ creations [devā]| as deities. Having perceived deities as deities, he conceives deities, he conceives [himself] in deities, he conceives [himself apart] from deities, he conceives deities to be ‘mine,’ he delights in deities. Why is that? Because he has not fully understood it, I say.

Pajāpatiṁ pajāpatito sañjānāti; pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |creator god::Prajāpati, “lord of creation,” is a name given by the Vedas to Indra, Agni, etc., as the highest of the Vedic divinities. But according to MA, Pajāpati here is a name for Māra because he is the ruler of this “generation“ (pajā) made up of living beings [pajāpati]| as creator god. Having perceived creator god as creator god, he conceives creator god, conceives [himself] in creator god, he conceives [himself apart] from creator god, he conceives creator god to be ‘mine,’ he delights in creator god. Why is that? Because he has not fully understood it, I say.

Brahmaṁ brahmato sañjānāti; brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]| as Brahmā. Having perceived Brahmā as Brahmā, he conceives Brahmā, he conceives [himself] in Brahmā, he conceives [himself apart] from Brahmā, he conceives Brahmā to be ‘mine,’ he delights in Brahmā. Why is that? Because he has not fully understood it, I say.

Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |gods of Streaming Radiance::MA: By mentioning these, all beings occupying the plane of the second jhāna — the gods of Limited Radiance and the gods of Immeasurable Radiance — should be included, for all these occupy a single level [ābhassara]| as the gods of Streaming Radiance. Having perceived the gods of Streaming Radiance as the gods of Streaming Radiance, he conceives [them], he conceives [himself] in the gods of Streaming Radiance, he conceives [himself apart] from the gods of Streaming Radiance, he conceives the gods of Streaming Radiance to be ‘mine,’ he delights in the gods of Streaming Radiance. Why is that? Because he has not fully understood it, I say.

Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha]| as the gods of Refulgent Glory. Having perceived the gods of Refulgent Glory as the gods of Refulgent Glory, he conceives [them], he conceives [himself] in the gods of Refulgent Glory, he conceives [himself apart] from the gods of Refulgent Glory, he conceives the gods of Refulgent Glory to be ‘mine,’ he delights in the gods of Refulgent Glory. Why is that? Because he has not fully understood it, I say.

Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |gods of Great Fruit::These are divinities on the plane of the fourth jhāna [vehapphala]| as the gods of Great Fruit. Having perceived the gods of Great Fruit as the gods of Great Fruit, he conceives [them], he conceives [himself] in the gods of Great Fruit, he conceives [himself apart] from the gods of Great Fruit, he conceives the gods of Great Fruit to be ‘mine,’ he delights in the gods of Great Fruit. Why is that? Because he has not fully understood it, I say.

Abhibhuṁ abhibhuto sañjānāti; abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |Overlord::supreme being, MA says this term is a designation for the non-percipient realm, called thus because it vanquishes [abhibhavati] the four immaterial aggregates [abhibhū]| as the Overlord. Having perceived the Overlord as the Overlord, he conceives the Overlord, he conceives [himself] in the Overlord, he conceives [himself apart] from the Overlord, he conceives the Overlord to be ‘mine,’ he delights in the Overlord. Why is that? Because he has not fully understood it, I say.

Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |base of boundless space::cosmological counterpart of the field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]| as the base of boundless space. Having perceived the base of boundless space as the base of boundless space, he conceives [himself as] the base of boundless space, he conceives [himself] in the base of boundless space, he conceives [himself apart] from the base of boundless space, he conceives the base of boundless space to be ‘mine,’ he delights in the base of boundless space. Why is that? Because he has not fully understood it, I say.

Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |base of boundless consciousness::cosmological counterpart of the field of limitless awareness, sometimes translated as dimension of infinite consciousness [viññāṇañcāyatana]| as the base of boundless consciousness. Having perceived the base of boundless consciousness as the base of boundless consciousness, he conceives [himself as] the base of boundless consciousness, he conceives [himself] in the base of boundless consciousness, he conceives [himself apart] from the base of boundless consciousness, he conceives the base of boundless consciousness to be ‘mine,’ he delights in the base of boundless consciousness. Why is that? Because he has not fully understood it, I say.

Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |base of nothingness::cosmological counterpart of the field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]| as the base of nothingness. Having perceived the base of nothingness as the base of nothingness, he conceives [himself as] the base of nothingness, he conceives [himself] in the base of nothingness, he conceives [himself apart] from the base of nothingness, he conceives the base of nothingness to be ‘mine,’ he delights in the base of nothingness. Why is that? Because he has not fully understood it, I say.

Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |base of neither perception nor non-perception::cosmological counterpart of the field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]| as the base of neither perception nor non-perception. Having perceived the base of neither perception nor non-perception as the base of neither perception nor non-perception, he conceives [himself as] the base of neither perception nor non-perception, he conceives [himself] in the base of neither perception nor non-perception, he conceives [himself apart] from the base of neither perception nor non-perception, he conceives the base of neither perception nor non-perception to be ‘mine,’ he delights in the base of neither perception nor non-perception. Why is that? Because he has not fully understood it, I say.

Diṭṭhaṁ diṭṭhato sañjānāti; diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the seen as the seen. Having perceived the seen as the seen, he conceives the seen, he conceives [himself] in the seen, he conceives [himself apart] from the seen, he conceives the seen to be ‘mine,’ he delights in the seen. Why is that? Because he has not fully understood it, I say.

Sutaṁ sutato sañjānāti; sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the heard as the heard. Having perceived the heard as the heard, he conceives the heard, he conceives [himself] in the heard, he conceives [himself apart] from the heard, he conceives the heard to be ‘mine,’ he delights in the heard. Why is that? Because he has not fully understood it, I say.

Mutaṁ mutato sañjānāti; mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |sensed::smelled, tasted, or touched [muta]| as the sensed. Having perceived the sensed as the sensed, he conceives the sensed, he conceives [himself] in the sensed, he conceives [himself apart] from the sensed, he conceives the sensed to be ‘mine,’ he delights in the sensed. Why is that? Because he has not fully understood it, I say.

Viññātaṁ viññātato sañjānāti; viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives the |cognized::known, understood [viññāta]| as the cognized. Having perceived the cognized as the cognized, he conceives the cognized, he conceives [himself] in the cognized, he conceives [himself apart] from the cognized, he conceives the cognized to be ‘mine,’ he delights in the cognized. Why is that? Because he has not fully understood it, I say.

Ekattaṁ ekattato sañjānāti; ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |oneness::singleness, unity [ekatta]| as oneness. Having perceived oneness as oneness, he conceives oneness, he conceives [himself] in oneness, he conceives [himself apart] from oneness, he conceives oneness to be ‘mine,’ he delights in oneness. Why is that? Because he has not fully understood it, I say.

Nānattaṁ nānattato sañjānāti; nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |diversity::variety, multiplicity [nānatta]| as diversity. Having perceived diversity as diversity, he conceives diversity, he conceives [himself] in diversity, he conceives [himself apart] from diversity, he conceives diversity to be ‘mine,’ he delights in diversity. Why is that? Because he has not fully understood it, I say.

Sabbaṁ sabbato sañjānāti; sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |all::In this section, all phenomena of personal identity are collected together and shown as singlefold. This idea of totality can form the basis for philosophies of the pantheistic or monistic type, depending on the relation posited between the self and the all [sabba]| as all. Having perceived all as all, he conceives all, he conceives [himself] in all, he conceives [himself apart] from all, he conceives all to be ‘mine,’ he delights in all. Why is that? Because he has not fully understood it, I say.

Nibbānaṁ nibbānato sañjānāti; nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.

He perceives |Nibbāna::MA understands “Nibbāna“ here to refer to the five kinds of “supreme Nibbāna here and now” included among the sixty-two wrong views of the Brahmajāla Sutta, that is, Nibbāna identified with the full enjoyment of sense pleasures or with the four jhānas. Enjoying this state, or yearning for it, he conceives it with craving. Priding himself on attaining it, he conceives it with conceit. Holding this imaginary Nibbāna to be permanent, etc., he conceives it with views [nibbāna]| as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives [himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he conceives Nibbāna to be ‘mine,’ he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

The distinction of the first level of understanding, in terms of an uninstructed ordinary person is completed.

Disciple who is a Trainee

Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi.

Bhikkhus, a bhikkhu who is a trainee, whose mind has not yet reached its goal, but who is aspiring for the unsurpassable security from bondage, directly knows earth as earth. Having directly known earth as earth, he should not conceive [himself as] earth, he should not conceive [himself] in earth, he should not conceive [himself apart] from earth, he should not conceive earth to be ‘mine,’ he should not delight in earth. Why is that? Because he must fully understand it, I say.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he should not conceive Nibbāna, he should not conceive [himself] in Nibbāna, he should not conceive [himself apart] from Nibbāna, he should not conceive Nibbāna to be ‘mine,’ he should not delight in Nibbāna. Why is that? Because he must fully understand it, I say.

Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.

The distinction of the second level of understanding, in terms of a disciple who is a trainee is completed.

Arahant - I

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātaṁ tassā’ti vadāmi.

Bhikkhus, a bhikkhu who is an arahant—one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he has fully understood it, I say.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātaṁ tassā’ti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

The distinction of the third level of understanding, in terms of an arahant is completed.

Arahant - II

Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā.

Bhikkhus, a bhikkhu who is an arahant—one whose mental defilements have ended, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because of the |wearing away of passion::depletion of desire, exhaustion of lust [khaya + rāga]|, he is free from passion.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive [himself] in Nibbāna, he does not conceive [himself apart] from Nibbāna, he does not conceive Nibbāna to be ‘mine,’ he does not delight in Nibbāna. Why is that? Because of the wearing away of passion, he is free from passion.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

The distinction of the fourth level of understanding, in terms of an arahant is completed.

Arahant - III

Bhikkhus, a bhikkhu who is an arahant—one whose mental defilements have ended, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because of the |wearing away of aversion::depletion of ill will, exhaustion of hatred [khaya + dosa]|, he is free from aversion.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive [himself] in Nibbāna, he does not conceive [himself apart] from Nibbāna, he does not conceive Nibbāna to be ‘mine,’ he does not delight in Nibbāna. Why is that? Because of the wearing away of aversion, he is free from aversion.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

The distinction of the fifth level of understanding, in terms of an arahant is completed.

Arahant - IV

Bhikkhus, a bhikkhu who is an arahant—one whose mental defilements have ended, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because of the |wearing away of illusion::depletion of delusion, exhaustion of hallucination [khaya + moha]|, he is free from illusion.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā mohassa, vītamohattā.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive [himself] in Nibbāna, he does not conceive [himself apart] from Nibbāna, he does not conceive Nibbāna to be ‘mine,’ he does not delight in Nibbāna. Why is that? Because of the wearing away of illusion, he is free from illusion.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

The distinction of the sixth level of understanding, in terms of an arahant is completed.

The Tathāgata - I

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātantaṁ tathāgatassā’ti vadāmi.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive [himself] in Nibbāna, he does not conceive [himself apart] from Nibbāna, he does not conceive Nibbāna to be ‘mine,’ he does not delight in Nibbāna. Why is that? Because the Tathāgata has fully understood it to the end, I say.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

The distinction of the seventh level of understanding, in terms of the Tathāgata is completed.

The Tathāgata - II

Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Nandī dukkhassa mūlan’ti— iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi.

Bhikkhus, the Tathāgata, the arahant, the perfectly awakened one, too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? |Because he has understood that delight is the root of suffering::“delight” is the craving of the previous life that brought into being the “suffering“ of the five aggregates in the present life, “being” the kammically determinative aspect of the present life that causes future birth, followed by future aging and death.|, and that with being [as condition], there is birth, and for one who has come into being, there is aging and death. Therefore, bhikkhus, through the complete exhaustion, fading away, cessation, giving up, and relinquishing of craving, the Tathāgata has awakened to the unsurpassed full awakening, I say.

Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Nandī dukkhassa mūlan’ti— iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti.

He directly knows water ... fire ... air ... beings ... deities ... creator god ... Brahmā ... gods of Streaming Radiance ... gods of Refulgent Glory ... gods of Great Fruit ... Overlord ... base of boundless space ... base of boundless consciousness ... base of nothingness ... base of neither perception nor non-perception ... seen ... heard ... sensed ... cognized ... oneness ... diversity ... all ... Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive [himself] in Nibbāna, he does not conceive [himself apart] from Nibbāna, he does not conceive Nibbāna to be ‘mine,’ he does not delight in Nibbāna. Why is that? Because he has understood that delight is the root of suffering, and that with being [as condition], there is birth, and for one who has come into being, there is aging and death. Therefore, bhikkhus, through the complete exhaustion, fading away, cessation, giving up, and relinquishing of craving, the Tathāgata has awakened to the unsurpassed full awakening, I say.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

The distinction of the eighth level of understanding, in terms of the Tathāgata is completed.

Idamavoca bhagavā. Na te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.