"The Buddha analyses the cognitive processes of four types of individuals - the untaught ordinary person, the disciple in higher training, the arahant and the Tathagata. This is one of the deepest and most difficult suttas in the Pali canon" [Bhikkhu Bodhi].

 

  • File Type:MP3
  • Category:Sutta Study
  • Teachers:Bhikku Bodhi
  • Date:23 Jan 2007
  • Part:1

 

 

  • File Type:MP3
  • Category:Sutta Study
  • Teachers:Bhikku Bodhi
  • Date:30 Jan 2007
  • Part:2

 

 

  • File Type:MP3
  • Category:Sutta Study
  • Teachers:Bhikku Bodhi
  • Date:6 Feb 2007
  • Part:3

 

  • File Type:MP3
  • File Size (MB):57
  • Category:Retreat Audio
  • Teachers:Ajahn Brahmavamso
  • Date:2011-10-01

 

  • File Type:MP3
  • Category:Sutta Study
  • Teachers:Ajahn Brahmavamso
  • Date:2009

 

 

 

 

Målapariyàyasuttaü

Origin and Behaviour of All Thoughts

 

I heard thus.

At one time the Blessed One was living in Ukkaññha, in the Subhaga forest, at the root of a huge Sàla tree. From there the Blessed One addressed the bhikkhus. ‘O! Bhikkhus, I will preach the origin and behaviour of all thoughts, listen and attend carefully. ‘ Those bhikkhus replied: ‘Yes, venerable sir,’ and the Blessed One said:

Here, bhikkhus, the not learned ordinary man, not seeing Great Men, not clever and not trained in the noble Teaching, perceives earth, thinking it's earth, becomes earth, thinks it is mine, delights. What is the reason? I call it not knowing thoroughly. Perceives water, thinking it's water, becomes water, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives fire, thinking it's fire, becomes fire, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives air, thinking it's air, becomes air, thinks it's mine, delights. What is the reson. I call it not knowing thoroughly. Perceives the the produced, thinking it's the produced, becomes the produced, thinks it is mine, delights. What is the reason? I call it not knowing thoroughly. Perceives gods, thinking gods, becomes gods, thinks they are mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Lord of Creations, thinking it's Lord of Creations, becomes Lord of Creations, thinks its mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Brahmà, thinking it's Brahmà becomes Brahmà, thinks it's mine, delights What is the reason? I call it not knowing thoroughly. Perceives Radiance, thinking it's Radiance, becomes Radiance thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Supreme Good, thinking it's Supreme Good, becomes Supreme Good, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Power in the air, thinking, it's power in the air becomes that, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives the Vanquished, thinking it's the Vanquished, becomes that, thinks it's mine and delights. What is the reason? I call it not knowing thoroughly. Perceives the Sphere of Space, thinking it's the sphere of space, becomes that, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives the Sphere of Conscioussness, thinking it's the sphere of Consciousness, becomes that, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives No-thingness, thinking it's No-thingness, becomes that, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Neither Perception nor Non-Perception, thinking it's Neither Perception nor Non-Perception, becomes that, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives the seen, thinking it is the seen becomes the seer, thinks it's mine and delights. What is the reason? I call it not knowing thoroughly. Perceives the heard, thinking it is the heard becomes the hearer, thinks it's mine and delights. What is the reason? I call it not knowing thoroughly. Perceives the scented, tasted and touched thinking they are the scented, tasted and touched becomes their experiencer, thinks they are mine, delights. What is the reason? I call it not knowing thoroughly. Perceives the cognized, thinking it's the cognized, becomes the cognizer, thinks it's mine and delights. What is the reason? I call it not knowing thoroughly. Perceives Unity, thinking it's Unity becomes Unity, thinks it's mine and delights. What is the reason? I call it not knowing thoroughly. Perceives Diversity, thinking it's Diversity becomes diversity, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Omipresence, thinking it's omnipresence becomes omnipresent, thinks it's mine, delights. What is the reason? I call it not knowing thoroughly. Perceives Extinction, thinking it's extinction becomes extinct, thinks it's mine and delights What is the reason? I call it not knowing thoroughly.

[End of the first level of thinking of the not learned ordinary man.]

Bhikkhus, that bhikkhu who is a trainer not attained to his aim yet, abiding desirous of attaining the end ofthe yoke, he too knows well earth, knowing earth and become earth, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well water,knowing water and become water, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well fire, knowing fire and become fire, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it Knows well air, knowing air and become air should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the produced, knowing the produced and become the produced, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Lord of Creations, knowing the Lord of Creations, become the Lord of Creations should not think it's mine and delight What is the reason?. I say, should thoroughly understand it. Knows well Brahmà, knowing Brahmà, become Brahmà should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well Radiance, knowing Radiance and become Radiance should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well Supreme Good, knowing Supreme Good, become Supreme Good should not think it's mine and delight. What is the reason? I say, should thoroughly understand it Knows well Power in the air, knowing power in the air become power in the air, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Vanquished, knowing the Vanquished, become the Vanquished should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Sphere of Space, knowing the Sphere of Space, become the sphere of space should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Sphere of Consciousness, knowing the Sphere of Consciousness, become the sphere of Consciousness, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Sphere of No-thingness, knowing the Sphere of No-thingness, become the sphere of no-thingness, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the Sphere of Neither-Perception-nor Non-perception, knowing it become the sphere of neither perception-nor-non-perception, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the seen, knowing the seen, become the seer, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the heard, knowing the heard, become the hearer, should not think, it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well the scented, tasted and touched, knowing them become their experiencer, should not think, they are mine and delight. What is the reason? I say, should thoroughly understand them. Knows well the cognized, knowing the cognized, become the cognizer, should not think, they are mine and delight. What is the reason? I say, should thoroughly understand it. Knows well Unity, knowing Unity, become unity should not think, it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well Diversity, knowing Diversity, become diversity, should not think, it's mine and delight. What is the reason? I say, should thoroughly understand it. Knows well Omnipresence, knowing Omnipresence, become omnipresent, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it Knows well extinction, knowing extinction, become extinct, should not think it's mine and delight. What is the reason? I say, should thoroughly understand it.

[End of the second level of thinking of a trainer who has turned back]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings 'to be' destroyed, and rightly knowing released, thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason, I say, he thoroughly knows it. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? I say, he thoroughly knows it. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perceptionp-nor-non-perception, become that does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Diversity, does not think diversity, become diversisty does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? I say, he thoroughly knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason? I say, he thoroughly knows it.

[End of the third level of thinking: The first level of thinking of one who has destroyed desires. ]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings 'to be' destroyed, and rightly knowing released, thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason? Because greed is destroyied. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? Because greed is destroyed. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? Because greed is desstroyed. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? Because greed destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? Because greed is desstroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Diversity, does not think diversity, become diversisty does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? Because greed is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason?Because greed is destroyed

[End of the fourth level of thinking, the second level of thinking of one destroyed desires. ]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings 'to be' destroyed, and rightly knowing released, thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? Because anger. is destroyed. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? Because anger. is desstroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? Because anger is desstroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? Because anger is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Diversity, does not think diversity, become diversisty does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? Because anger is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason?Because anger is destroyed.

[End of the fifth level of thinking, the third level of thinking, of one with desires destroyed. ]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings 'to be' destroyed, and rightly knowing released, thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? Because delusion . is destroyed. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? Because delusion is destroyed . Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? Because delusion. is desstroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? Because delusion is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? Because delusion destroyed. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? Because delusion is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason?Because delusion is destroyed.

[End of the sixth level of thinking, the fourth level of thinking, of one with desires destroyed. ] 

‘O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason? Because the Thus Gone One accurately knows it.

[End of the seventh level of thinking, the first level of thinking, of the Teacher. ] 

‘O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it's earth, become earth does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing water, does not think it's water, become water does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing fire, does not think it's fire, become fire does not think and delight it's mine. What is the is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing air, does not think it's air, become air does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and given up has realized highest enlightenment. I say. Thoroughly knowing the produced, does not think it's the produced, become the produced, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness. From being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up, has realized highest enlightenment. I say. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing Brahmà, does not think brahmà, become brahmà does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, giving up has realized highest enlightenment. I say. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness; from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it's mine. What is the reason? Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment, I say.’

[End of the eighth level of thinking, the second level of thinking, of the Teacher.]

 

 

 

Mūlapariyāyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

2. ‘‘Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

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

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

‘‘Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

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

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

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

‘‘Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

4. ‘‘Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

5. ‘‘Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

6. ‘‘Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

7. ‘‘Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)]pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

Sekkhavasena [satthāravasena (sī.), satthuvasena (syā. ka.)] dutiyanayabhūmiparicchedo niṭṭhito.

8. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

9. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

10. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

11. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

12. ‘‘Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati . Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

13. ‘‘Tathāgatopi , bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Nandī [nandi (sī. syā.)] dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.

‘‘Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī’’ti.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

Idamavoca bhagavā. Na te bhikkhū [na attamanā tebhikkhū (syā.), te bhikkhū (pī. ka.)] bhagavato bhāsitaṃ abhinandunti.

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Mulapariyaya Sutta: The Root Sequence

 

 

Translator's Introduction

 

The Buddha taught that clinging to views is one of the four forms of clinging that tie the mind to the processes of suffering. He thus recommended that his followers relinquish their clinging, not only to views in their full-blown form as specific positions, but also in their rudimentary form as the categories & relationships that the mind reads into experience. This is a point he makes in the following discourse, which is apparently his response to a particular school of Brahmanical thought that was developing in his time — the Samkhya, or classification school.

This school had its beginnings in the thought of Uddalaka, a ninth-century B.C. philosopher who posited a "root": an abstract principle out of which all things emanated and which was immanent in all things. Philosophers who carried on this line of thinking offered a variety of theories, based on logic and meditative experience, about the nature of the ultimate root and about the hierarchy of the emanation. Many of their theories were recorded in the Upanishads and eventually developed into the classical Samkhya system around the time of the Buddha.

Although the present discourse says nothing about the background of the monks listening to it, the Commentary states that before their ordination they were brahmans, and that even after their ordination they continued to interpret the Buddha's teachings in light of their previous training, which may well have been proto-Samkhya. If this is so, then the Buddha's opening lines — "I will teach you the sequence of the root of all phenomena" — would have them prepared to hear his contribution to their line of thinking. And, in fact, the list of topics he covers reads like a Buddhist Samkhya. Paralleling the classical Samkhya, it contains 24 items, begins with the physical world (here, the four physical properties), and leads back through ever more refined & inclusive levels of being & experience, culminating with the ultimate Buddhist concept: Unbinding (nibbana). In the pattern of Samkhya thought, Unbinding would thus be the ultimate "root" or ground of being immanent in all things and out of which they all emanate.

However, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, the "in" (immanence) & "out of" (emanation) superimposed on experience. Only an uninstructed, run of the mill person, he says, would read experience in this way. In contrast, a person in training should look for a different kind of "root" — the root of suffering experienced in the present — and find it in the act of delight. Developing dispassion for that delight, the trainee can then comprehend the process of coming-into-being for what it is, drop all participation in it, and thus achieve true Awakening.

If the listeners present at this discourse were indeed interested in fitting Buddhist teachings into a Samkhyan mold, then it's small wonder that they were displeased — one of the few places where we read of a negative reaction to the Buddha's words. They had hoped to hear his contribution to their project, but instead they hear their whole pattern of thinking & theorizing attacked as ignorant & ill-informed. The Commentary tells us, though, they were later able to overcome their displeasure and eventually attain Awakening on listening to the discourse reported in AN 3.123.

Although at present we rarely think in the same terms as the Samkhya philosophers, there has long been — and still is — a common tendency to create a "Buddhist" metaphysics in which the experience of emptiness, the Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc., is said to function as the ground of being from which the "All" — the entirety of our sensory & mental experience — is said to spring and to which we return when we meditate. Some people think that these theories are the inventions of scholars without any direct meditative experience, but actually they have most often originated among meditators, who label (or in the words of the discourse, "perceive") a particular meditative experience as the ultimate goal, identify with it in a subtle way (as when we are told that "we are the knowing"), and then view that level of experience as the ground of being out of which all other experience comes.

Any teaching that follows these lines would be subject to the same criticism that the Buddha directed against the monks who first heard this discourse.

I have heard that on one occasion the Blessed One was staying at Ukkattha, in the shade of a royal Sal tree in the Very Blessed Grove. There he addressed the monks, "Monks!"

"Yes, lord," the monks responded.

The Blessed One said, "Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena]. Listen & pay close attention. I will speak."

"As you say, sir," they responded.

The Blessed One said: "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 men of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he conceives [things] about earth, he conceives [things] in earth, he conceives [things] coming out of earth, he conceives earth as 'mine,' he delights in earth. Why is that? Because he has not comprehended it, I tell you.

"He perceives water as water... fire as fire... wind as wind[1] ... beings as beings... gods as gods...Pajapati as Pajapati...Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Conqueror as the Conqueror[2] ... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception[3] ... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized[4] ... singleness as singleness... multiplicity as multiplicity[5] ... the All as the All[6]...

"He perceives Unbinding as Unbinding.[7] Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as 'mine,' he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you.

 

The Trainee

 

"A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as 'mine,' let him not delight in earth. Why is that? So that he may comprehend it, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Conqueror as the Conqueror... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, let him not conceive things about Unbinding, let him not conceive things in Unbinding, let him not conceive things coming out of Unbinding, let him not conceive Unbinding as 'mine,' let him not delight in Unbinding. Why is that? So that he may comprehend it, I tell you.

 

The Arahant

 

"A monk who is a Worthy One, devoid of mental fermentations — 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. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has comprehended it, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Conqueror as the Conqueror... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has comprehended it, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

 

The Tathagata

 

"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because the Tathagata has comprehended it to the end, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Conqueror as the Conqueror... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because the Tathagata has comprehended it to the end, I tell you.

"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you."

That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One's words.

 

Notes

 

 

1. Earth, water, fire, and wind are the four properties that comprise the experience of physical form.
2. In this section of the list, "beings" denotes all living beings below the level of the gods. "Gods" denotes the beings in the sensual heavens. The remaining terms — Pajapati, Brahma, the luminous gods, the gods of refulgent glory, the gods of abundant fruit, & the Conqueror — denote gods in the heavens of form & formlessness.
3. The dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, & the dimension of neither-perception-nor-non-perception are four formless states that can be attained in concentration.
4. "The seen, the heard, the sensed, & the cognized" is a set of terms to cover all things experienced through the six senses.
5. Singleness = experience in states of intense concentration (jhana). Multiplicity = experience via the six senses.
6. "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This is termed the All. Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his assertion, would be unable to explain, and furthermore, would be put to grief. Why is that? Because it lies beyond range." —SN 35.23 For more on this topic, see The Mind Like Fire Unbound, Chapter 1.
7. Unbinding = nibbana (nirvana).