Mūlapariyāyasutta

Majjhima Nikāya 1

The Root of All Things · Translation: Bhikkhu Sujato, SuttaCentral

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They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception. Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception … Why is that? Because they haven’t completely understood it, I say.

the seenDiṭṭhaṁ as seendiṭṭhato they perceivesañjānāti;
the seendiṭṭhaṁ as seendiṭṭhato having perceivedsaññatvā the seendiṭṭhaṁ they conceivemaññati, in the seendiṭṭhasmiṁ they conceivemaññati, as seendiṭṭhato they conceivemaññati, the seendiṭṭhaṁ this is minemeti they conceivemaññati, the seendiṭṭhaṁ they delight inabhinandati.
thatTaṁ whykissa causehetu?
not completely understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive the seen as the seen. Having perceived the seen as the seen, they conceive it to be the seen … Why is that? Because they haven’t completely understood it, I say.

the heardSutaṁ as the heardsutato they perceivesañjānāti;
the heardsutaṁ as the heardsutato having perceivedsaññatvā the heardsutaṁ they conceivemaññati, in the heardsutasmiṁ they conceivemaññati, as the heardsutato they conceivemaññati, the heardsutaṁ minemeti they conceivemaññati, the heardsutaṁ they delight inabhinandati.
thatTaṁ whatkissa reasonhetu?
not completely understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive the heard as the heard. Having perceived the heard as the heard, they conceive it to be the heard … Why is that? Because they haven’t completely understood it, I say.

the thoughtMutaṁ as the thoughtmutato they perceivesañjānāti;
the thoughtmutaṁ as the thoughtmutato having perceivedsaññatvā the thoughtmutaṁ they conceivemaññati, in the thoughtmutasmiṁ they conceivemaññati, from the thoughtmutato they conceivemaññati, the thoughtmutaṁ is minemeti they conceivemaññati, the thoughtmutaṁ they delight inabhinandati.
thatTaṁ of whatkissa the causehetu?
not completely understood‘Apariññātaṁ by them, I saytassā’ti I sayvadāmi.

They perceive the thought as the thought. Having perceived the thought as the thought, they conceive it to be the thought … Why is that? Because they haven’t completely understood it, I say.

the knownViññātaṁ as the knownviññātato they perceivesañjānāti;
the knownviññātaṁ as the knownviññātato having perceivedsaññatvā the knownviññātaṁ they conceivemaññati, in the knownviññātasmiṁ they conceivemaññati, as the knownviññātato they conceivemaññati, the knownviññātaṁ minemeti they conceivemaññati, the knownviññātaṁ they delight inabhinandati.
thatTaṁ whykissa the reasonhetu?
not completely understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive the known as the known. Having perceived the known as the known, they conceive it to be the known … Why is that? Because they haven’t completely understood it, I say.

onenessEkattaṁ as onenessekattato they perceivesañjānāti;
onenessekattaṁ as onenessekattato having perceivedsaññatvā onenessekattaṁ they conceivemaññati, in onenessekattasmiṁ they conceivemaññati, as onenessekattato they conceivemaññati, onenessekattaṁ minemeti they conceivemaññati, onenessekattaṁ they delight inabhinandati.
thatTaṁ whatkissa is the cause?hetu?
not fully understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive oneness as oneness. Having perceived oneness as oneness, they conceive it to be oneness … Why is that? Because they haven’t completely understood it, I say.

diversityNānattaṁ as diversitynānattato perceivessañjānāti;
diversitynānattaṁ as diversitynānattato having perceivedsaññatvā diversitynānattaṁ conceivesmaññati, in diversitynānattasmiṁ conceivesmaññati, from diversitynānattato conceivesmaññati, diversitynānattaṁ minemeti conceivesmaññati, diversitynānattaṁ delights inabhinandati.
thatTaṁ whatkissa causehetu?
not fully understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive diversity as diversity. Having perceived diversity as diversity, they conceive it to be diversity … Why is that? Because they haven’t completely understood it, I say.

allSabbaṁ as allsabbato they perceivesañjānāti;
allsabbaṁ as allsabbato having perceivedsaññatvā allsabbaṁ they conceivemaññati, in allsabbasmiṁ they conceivemaññati, as allsabbato they conceivemaññati, allsabbaṁ this is minemeti they conceivemaññati, allsabbaṁ they delight inabhinandati.
thatTaṁ whatkissa reason?hetu?
not completely understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.

They perceive all as all. Having perceived all as all, they conceive it to be all … Why is that? Because they haven’t completely understood it, I say.

extinguishmentNibbānaṁ as extinguishmentnibbānato they perceivesañjānāti;
extinguishmentnibbānaṁ as extinguishmentnibbānato having perceivedsaññatvā extinguishmentnibbānaṁ they conceivemaññati, in extinguishmentnibbānasmiṁ they conceivemaññati, as extinguishmentnibbānato they conceivemaññati, extinguishmentnibbānaṁ is minemeti they conceivemaññati, extinguishmentnibbānaṁ they approveabhinandati.
thatTaṁ of whatkissa causehetu?
not completely understood‘Apariññātaṁ by themtassā’ti I sayvadāmi.
by way of an ordinary personPuthujjanavasena the division of the first way's stagepaṭhamanayabhūmiparicchedo is finishedniṭṭhito.

They perceive extinguishment as extinguishment. Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they approve extinguishment. Why is that? Because they haven’t completely understood it, I say.

whoever indeedYopi heso, monksbhikkhave, a monkbhikkhu a traineesekkho not having attained his idealappattamānaso unsurpassedanuttaraṁ security from bondageyogakkhemaṁ aspiringpatthayamāno he livesviharati, he toosopi earthpathaviṁ as earthpathavito he directly knowsabhijānāti;
earthpathaviṁ as earthpathavito having directly knownabhiññāya earthpathaviṁ do notmā conceivemaññi, in earthpathaviyā do notmā conceivemaññi, as earthpathavito do notmā conceivemaññi, earthpathaviṁ minemeti do notmā conceivemaññi, earthpathaviṁ let them not approvemābhinandi.
thatTaṁ of whatkissa cause?hetu?
to be fully understood‘Pariññeyyaṁ by himtassā’ti I sayvadāmi.

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. Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not approve earth. Why is that? So that they may completely understand it, I say.

waterĀpaṁ and so on (abbreviation)…pe…

They directly know water …

firetejaṁ ……

fire …

airvāyaṁ ……

air …

in creaturesbhūte ……

creatures …

godsdeve ……

gods …

the Progenitorpajāpatiṁ ……

the Progenitor …

the Divinitybrahmaṁ ……

the Divinity …

the radiant onesābhassare ……

those of sublime luminosity …

those replete with glorysubhakiṇhe ……

those replete with glory …

those of abundant fruitvehapphale ……

those of abundant fruit …

the vanquisherabhibhuṁ ……

the Vanquisher …

the dimension of infinite spaceākāsānañcāyatanaṁ ……

the dimension of infinite space …

the dimension of infinite consciousnessviññāṇañcāyatanaṁ ……

the dimension of infinite consciousness …

the dimension of nothingnessākiñcaññāyatanaṁ ……

the dimension of nothingness …

the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ ……

the dimension of neither perception nor non-perception …

the seendiṭṭhaṁ ……

the seen …

heardsutaṁ ……

the heard …

the sensedmutaṁ ……

the thought …

the knownviññātaṁ ……

the known …

onenessekattaṁ ……

oneness …

diversitynānattaṁ ……

diversity …

allsabbaṁ ……

all …

They directly know extinguishment as extinguishment. Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not approve extinguishment. Why is that? So that they may completely understand it, I say.

whoeverYopi thatso, monksbhikkhave, monkbhikkhu perfectedarahaṁ with defilements endedkhīṇāsavo who has completed the spiritual journeyvusitavā who has done what had to be donekatakaraṇīyo who has laid down the burdenohitabhāro who has achieved their heart's goalanuppattasadattho who has utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojano rightly freed through enlightenmentsammadaññāvimutto, they toosopi earthpathaviṁ as earthpathavito directly knowabhijānāti;
earthpathaviṁ as earthpathavito having directly knownabhiññāya earthpathaviṁ notna conceivesmaññati, in earthpathaviyā notna conceivesmaññati, as earthpathavito notna conceivesmaññati, earthpathaviṁ minemeti notna conceivesmaññati, earthpathaviṁ does not approvenābhinandati.
thatTaṁ whatkissa reason?hetu?
completely understood‘Pariññātaṁ by themtassā’ti I sayvadāmi.

A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—directly knows earth as earth. 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. Why is that? Because they have completely understood it, I say.

waterĀpaṁ and so on…pe…