Source:: [SuttaCentral.net](https://suttacentral.net/mn1/en/sujato?layout=sidebyside&script=latin) # MN1 Mūlapariyāyasutta | The Root of all things :) Tags:: #dhamma/root > [!info] See also [[AN10.58 Mūlakasutta]] ## Notes > [!NOTE] Nibbāna can be taken as "mine" — In Mūlapariyāyasutta ([MN1](https://suttacentral.net/mn1/en/sujato)) > They **perceive** extinguishment as extinguishment. > _Nibbānaṁ nibbānato **==sañjānāti==**;_ > > Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they **==conceive that ‘extinguishment is mine’==**, they **==take pleasure== in extinguishment**. > > _nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, **==nibbānaṁ meti maññati==**, **nibbānaṁ ==abhinandati==**._ > > Why is that? > _Taṁ kissa hetu?_ > > Because they **haven’t completely understood it**, I say. > _‘**Apariññātaṁ** tassā’ti vadāmi._ > > > [!tip] Explanation in this [Youtube clip](https://www.youtube.com/clip/UgkxSMhTUBnCak8SgPDeu0ZqAQtP7Ak6z7lw) (by [[Nyanamoli Thero (Hillside Hermitage)]]) ^nibbana-mine > [!NOTE] Buddha sees [[Nandi]] as the root of all Suffering — In Mūlapariyāyasutta ([MN1](https://suttacentral.net/mn1/en/sujato)) > The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. > _Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;_ > > Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth. > _pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati._ > > Why is that? > _Taṁ kissa hetu?_ > > Because he has **understood that ==taking pleasure is the root of suffering==**, > _‘**==Nandī dukkhassa mūlan==**’ti—_ > > and that **rebirth comes from continued existence**; **whoever has come to be gets old and dies**. > _iti viditvā ‘**==bhavā jāti bhūtassa jarāmaraṇan==**’ti._ > > That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say. > > _Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi._ ^nandi-mula ### Arahat v.s. Buddha > [!warning] Arahat completely understands, but Buddha completely understands =="To The End"== — In Mūlapariyāyasutta ([MN1](https://suttacentral.net/mn1/en/sujato)) > **(1. Arahat)** > > A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. > > _Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;_ > > Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not approve earth. > > _pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati._ > > Why is that? > _Taṁ kissa hetu?_ > > Because they have **completely understood it**, I say. > _‘**==Pariññātaṁ== tassā’ti vadāmi**._ > > ... > > --- > **(2. Buddha / Sammāsambuddho)** > > The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. > _Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;_ > > Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not approve earth. > > _pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati._ > > Why is that? > _Taṁ kissa hetu?_ > > Because the Realized One has **completely understood it ==to the end==**, I say. > _‘**==Pariññātantaṁ== tathāgatassā**’ti vadāmi._ ^arahat-vs-buddha ### Notes from Vilas Talks ![[☸️📒 {Eryu} Dhamma Learnings#All about MN1 Mūlapariyāyasutta]] ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 1 Majjhima Nikāya 1 The Root of All Things Mūlapariyāyasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti. “Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Mendicants, I will teach you the explanation of the root of all things. “sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. Listen and apply your minds well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— They perceive earth as earth. pathaviṁ pathavito sañjānāti; Having perceived earth as earth, they conceive it to be earth, they conceive it in earth, they conceive it as earth, they conceive that ‘earth is mine’, they take pleasure in earth. pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive water as water. Āpaṁ āpato sañjānāti; Having perceived water as water, they conceive it to be water … āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive fire as fire. Tejaṁ tejato sañjānāti; Having perceived fire as fire, they conceive it to be fire … tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive air as air. Vāyaṁ vāyato sañjānāti; Having perceived air as air, they conceive it to be air … vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive creatures as creatures. Bhūte bhūtato sañjānāti; Having perceived creatures as creatures, they conceive it to be creatures … bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive gods as gods. Deve devato sañjānāti; Having perceived gods as gods, they conceive it to be gods … deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the Progenitor as the Progenitor. Pajāpatiṁ pajāpatito sañjānāti; Having perceived the Progenitor as the Progenitor, they conceive it to be the Progenitor … pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive Brahmā as Brahmā. Brahmaṁ brahmato sañjānāti; Having perceived Brahmā as Brahmā, they conceive it to be Brahmā … brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive those of streaming radiance as those of streaming radiance. Ābhassare ābhassarato sañjānāti; Having perceived those of streaming radiance as those of streaming radiance, they conceive it to be those of streaming radiance … ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive those replete with glory as those replete with glory. Subhakiṇhe subhakiṇhato sañjānāti; Having perceived those replete with glory as those replete with glory, they conceive it to be those replete with glory … subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive those of abundant fruit as those of abundant fruit. Vehapphale vehapphalato sañjānāti; Having perceived those of abundant fruit as those of abundant fruit, they conceive it to be those of abundant fruit … vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the Vanquisher as the Vanquisher. Abhibhuṁ abhibhuto sañjānāti; Having perceived the Vanquisher as the Vanquisher, they conceive it to be the Vanquisher … abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the dimension of infinite space as the dimension of infinite space. Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space … ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the dimension of infinite consciousness as the dimension of infinite consciousness. Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness … viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the dimension of nothingness as the dimension of nothingness. Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness … ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception. Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the seen as the seen. Diṭṭhaṁ diṭṭhato sañjānāti; Having perceived the seen as the seen, they conceive it to be the seen … diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the heard as the heard. Sutaṁ sutato sañjānāti; Having perceived the heard as the heard, they conceive it to be the heard … sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the thought as the thought. Mutaṁ mutato sañjānāti; Having perceived the thought as the thought, they conceive it to be the thought … mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive the known as the known. Viññātaṁ viññātato sañjānāti; Having perceived the known as the known, they conceive it to be the known … viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive oneness as oneness. Ekattaṁ ekattato sañjānāti; Having perceived oneness as oneness, they conceive it to be oneness … ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive diversity as diversity. Nānattaṁ nānattato sañjānāti; Having perceived diversity as diversity, they conceive it to be diversity … nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive all as all. Sabbaṁ sabbato sañjānāti; Having perceived all as all, they conceive it to be all … sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. They perceive extinguishment as extinguishment. Nibbānaṁ nibbānato sañjānāti; Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they take pleasure in extinguishment. nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Why is that? Taṁ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṁ tassā’ti vadāmi. Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito. A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth. Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Why is that? Taṁ kissa hetu? So that they may completely understand it, I say. ‘Pariññeyyaṁ tassā’ti vadāmi. They directly know water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Why is that? Taṁ kissa hetu? So that they may completely understand it, I say. ‘Pariññeyyaṁ tassā’ti vadāmi. Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they have completely understood it, I say. ‘Pariññātaṁ tassā’ti vadāmi. They directly know water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they have completely understood it, I say. ‘Pariññātaṁ tassā’ti vadāmi. Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of greed due to the ending of greed. Khayā rāgassa, vītarāgattā. They directly know water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of greed due to the ending of greed. Khayā rāgassa, vītarāgattā. Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of hate due to the ending of hate. Khayā dosassa, vītadosattā. They directly know water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of hate due to the ending of hate. Khayā dosassa, vītadosattā. Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito. A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of delusion due to the ending of delusion. Khayā mohassa, vītamohattā. They directly know water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because they’re free of delusion due to the ending of delusion. Khayā mohassa, vītamohattā. Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito. The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because the Realized One has completely understood it to the end, I say. ‘Pariññātantaṁ tathāgatassā’ti vadāmi. He directly knows water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … He directly knows extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because the Realized One has completely understood it to the end, I say. ‘Pariññātantaṁ tathāgatassā’ti vadāmi. Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito. The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; Having directly known earth as earth, he does not conceive it to be earth, he does not conceive it in earth, he does not conceive it as earth, he does not conceive that ‘earth is mine’, he does not take pleasure in earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Why is that? Taṁ kissa hetu? Because he has understood that taking pleasure is the root of suffering, ‘Nandī dukkhassa mūlan’ti— and that rebirth comes from continued existence; whoever has come to be gets old and dies. iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi. He directly knows water … Āpaṁ …pe… fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … Brahmā … brahmaṁ … those of streaming radiance … ābhassare … those replete with glory … subhakiṇhe … those of abundant fruit … vehapphale … the Vanquisher … abhibhuṁ … the dimension of infinite space … ākāsānañcāyatanaṁ … the dimension of infinite consciousness … viññāṇañcāyatanaṁ … the dimension of nothingness … ākiñcaññāyatanaṁ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṁ … the seen … diṭṭhaṁ … the heard … sutaṁ … the thought … mutaṁ … the known … viññātaṁ … oneness … ekattaṁ … diversity … nānattaṁ … all … sabbaṁ … He directly knows extinguishment as extinguishment. nibbānaṁ nibbānato abhijānāti; Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not take pleasure in extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Why is that? Taṁ kissa hetu? Because he has understood that taking pleasure is the root of suffering, ‘Nandī dukkhassa mūlan’ti— and that rebirth comes from continued existence; whoever has come to be gets old and dies. iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.” Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti. Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito. That is what the Buddha said. Idamavoca bhagavā. But the mendicants took no pleasure in what the Buddha said. Na te bhikkhū bhagavato bhāsitaṁ abhinandunti. Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.