MN1 — The Root of All Things Discourse

Thus have I heard:

At one time, the Blessed One was dwelling near Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree.

There the Blessed One addressed the disciples: disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this: I shall teach you, the discourse on the root of all phenomena. Listen carefully, pay close attention, I will speak.

Yes, Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this:

Here, disciples, an ordinary person, who has not learned from the noble ones, who has not understood, who has not directly seen what the noble ones see, is unskilled in the noble teaching, undisciplined in the noble teaching; who does not have the understanding of true persons, is unskilled in the true persons teaching, undisciplined in the true persons teaching.

The Elements

He perceives the earth element as the earth element; having perceived it, he imagines about the earth element, he conceives I exist in the earth element, he conceives himself arising from it, he appropriates it as pertaining to himself, and he delights in the earth element.

Why is that? I say it is because it has not been fully understood by him.

He perceives the water element as the water element; having perceived it, he imagines about the water element, he conceives I exist in the water element, he conceives himself arising from it, he appropriates it as pertaining to himself, and he delights in the water element.

He perceives the fire element as the fire element; having perceived it, he imagines about the fire element, he conceives I exist in the fire element, he conceives himself arising from it, he appropriates it as pertaining to himself, and he delights in the fire element.

He perceives the air element as the air element; having perceived it, he imagines about the air element, he conceives I exist in the air element, he conceives himself arising from it, he appropriates it as pertaining to himself, and he delights in the air element.

Why is that? I say it is because it has not been fully understood by him.

Beings

He perceives beings as beings; having perceived them, he imagines about beings, he conceives I am a being,

he conceives I arise from beings, he appropriates them as pertaining to himself, and he delights in being a being.

He perceives gods as gods; having perceived them, he imagines about gods, he conceives I am a god, he conceives I arise from gods, he conceives this is my world, and he delights in being a god.

He perceives the Supreme as the Supreme; having perceived it, he imagines about it, he conceives I am the Supreme,

he conceives I arise from it, he conceives this is my world, and he delights in being the Supreme.

Why is that? I say it is because it has not been fully understood by him.

Jhānic Realms

He perceives the first jhāna, the realm of Brahmā, as the first jhāna; having perceived it, he imagines about it,

he conceives I dwell in the first jhāna, he conceives I arise from the first jhāna, he appropriates it as this is my dwelling, and he delights in the first jhāna.

He perceives the second jhāna, the realm of the Radiant Beings, as the second jhāna; having perceived it, he imagines about it, he conceives I dwell in the second jhāna, he conceives I arise from the second jhāna, he appropriates it as pertaining to himself (this is my dwelling), and he delights in the second jhāna.

He perceives the third jhāna, the realm of the Beautiful Beings, as the third jhāna; having perceived it, he imagines about it, he conceives I dwell in the third jhāna, he conceives I arise from the third jhāna, he appropriates it as pertaining to himself (this is my dwelling), and he delights in the third jhāna.

He perceives the fourth jhāna, the realm of the Fruitful Beings, as the fourth jhāna; having perceived it, he imagines about it, he conceives I dwell in the fourth jhāna, he conceives I arise from the fourth jhāna, he appropriates it as pertaining to himself (this is my dwelling), and he delights in the fourth jhāna.

He perceives the Abhibhū (the Overcomer, the Supreme Lord) as the Abhibhū; having perceived it, he imagines about it, he conceives I dwell with mastery, he conceives I arise from mastery, he appropriates it as pertaining to himself (this is my supremacy), and he delights in mastery.

Why is that so? I say, It is because it is not fully understood by him.

Formless Realms

He perceives the Realm of Infinite Space as the Realm of Infinite Space; having perceived it, he imagines about it,

he conceives I dwell in Infinite Space, he conceives I arise from Infinite Space, he appropriates it as pertaining to himself (this is my vast domain), and he delights in Infinite Space.

He perceives the Realm of Infinite Consciousness as the Realm of Infinite Consciousness; having perceived it, he imagines about it, he conceives I dwell in Infinite Consciousness, he conceives I arise from Infinite Consciousness, he appropriates it as pertaining to himself (this is my boundless knowing), and he delights in Infinite Consciousness.

He perceives the Realm of Nothingness as the Realm of Nothingness; having perceived it, he imagines about it,

he conceives I dwell in Nothingness, he conceives I arise from Nothingness, he appropriates it as pertaining to himself (this is my freedom from things), and he delights in Nothingness.

He perceives the Realm of Neither Perception nor Non-Perception as the Realm of Neither Perception nor Non-Perception; having perceived it, he imagines about it, he conceives I dwell in this subtle perception, he conceives I arise from this subtle perception, he appropriates it as pertaining to himself (this is my highest peace), and he delights in that state.

Why is that so? I say, It is because it is not fully understood by him.

Perceiving the Sense Objects

He perceives the seen as the seen; having perceived it, he imagines about the seen, conceiving, I dwell in the seen, and I arise from the seen. He appropriates it as pertaining to himself, this is what I see, and delights in seeing.

He perceives the heard as the heard; having perceived it, he imagines about the heard, conceiving, I dwell in the heard, and I arise from the heard. He appropriates it as pertaining to himself, this is what I hear, and delights in hearing.

He perceives the sensed as the sensed; having perceived it, he imagines about the sensed, conceiving, I dwell in the sensed, and I arise from the sensed. He appropriates it as pertaining to himself, this is what I feel, and delights in sensing.

He perceives the cognized as the cognized; having perceived it, he imagines about the cognized, conceiving, I dwell in the cognized, and I arise from the cognized. He appropriates it as pertaining to himself, this is what I know, and delights in cognition.

He perceives unity as unity; having perceived it, he imagines about unity, conceiving, I dwell in unity, and I arise from unity. He appropriates it as pertaining to himself, this is my oneness, and delights in unity.

He perceives diversity as diversity; having perceived it, he imagines about diversity, conceiving, I dwell in diversity, and I arise from diversity. He appropriates it as pertaining to himself, this is my manifold world, and delights in diversity.

He perceives all as all; having perceived it, he imagines about all, conceiving, I dwell in all, and I arise from all. He appropriates it as pertaining to himself, this is my whole existence, and delights in all.

He conceives about Nibbāna; he imagines, Nibbāna exists, he speculates, I will attain Nibbāna, he appropriates it as pertaining to himself, Nibbāna will be mine, and he delights in the idea of Nibbāna.

Why is that? I say it is because it has not been fully understood by him.

Thus ends the discrimination of the first level of understanding as pertains to the ordinary person.

The section for learner disciples

Disciples, even that disciple who is a learner, not yet attained to the highest goal, dwelling in pursuit of unsurpassed safety from bondage, he, too, directly knows the earth element as the earth element.

Having directly known the earth element as the earth element, he should not imagine about the earth element, should not conceive himself in the earth element, should not conceive himself arising from the earth element, should not take the earth element as mine, and should not delight in the earth element.

Having directly known the water element as the water element, he should not imagine about the water element, should not conceive himself in the water element, should not conceive himself arising from the water element, should not take the water element as mine, and should not delight in the water element.

Having directly known the fire element as the fire element, he should not imagine about the fire element, should not conceive himself in the fire element, should not conceive himself arising from the fire element, should not take the fire element as mine, and should not delight in the fire element.

Having directly known the air element as the air element, he should not imagine about the air element, should not conceive himself in the air element, should not conceive himself arising from the air element, should not take the air element as mine, and should not delight in the air element.

Why is that? That should be fully understood, I say.

Having directly known beings as beings, he should not conceive about beings, should not conceive himself as a being, should not conceive himself arising from them, should not conceive This being is mine, and should not delight in being a being.

Having directly known gods as gods, he should not conceive about gods, should not conceive himself as a god, should not conceive himself arising from them, he should not conceive this is my world, and should not delight in being a god.

He perceives the Supreme as the Supreme; having perceived it, he should not conceive about it, he should not conceive I am the Supreme, he should not conceive I arise from it, he should not conceive this is my world, and he should not delight in being the Supreme.

Why is that? That should be fully understood, I say.

He abides in first jhāna; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in second jhāna; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in third jhāna; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in fourth jhāna; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in mastery; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

Why is that? That should be fully understood, I say.

He abides in Infinite Space; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in Infinite Consciousness; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in Nothingness; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

He abides in Neither Perception nor Non-Perception; having directly known it, he should not conceive of it as self, should not identify with it, should not conceive it as mine, and should not delight in it.

Why is that? That should be fully understood, I say.

Having directly known the seen as seen, he should not conceive about the seen, should not conceive himself in the seen, should not conceive himself arising from it, should not conceive I am the seen, and should not delight in seeing.

Having directly known the heard as heard, he should not conceive about the heard, should not conceive himself in the heard, should not conceive himself arising from it, should not conceive I am the heard, and should not delight in hearing.

Having directly known the sensed as sensed, he should not conceive about the sensed, should not conceive himself in the sensed, should not conceive himself arising from it, should not conceive I am the sensed, and should not delight in sensing.

Having directly known the cognized as cognized, he should not conceive about the cognized, should not conceive himself in the cognized, should not conceive himself arising from it, should not conceive I am the cognized, and should not delight in cognition.

Having directly known unity as unity, he should not conceive about unity, should not conceive himself in unity, should not conceive himself arising from it, should not conceive I am unity, and should not delight in unity.

Having directly known diversity as diversity, he should not conceive about diversity, should not conceive himself in diversity, should not conceive himself arising from it, should not conceive I am diversity, and should not delight in diversity.

Having directly known all as all, he should not conceive about all, should not conceive himself in all, should not conceive himself arising from it, should not conceive I am all, and should not delight in all.

Having directly known Nibbāna as Nibbāna, he should not conceive about Nibbāna, should not conceive himself in Nibbāna, should not conceive himself arising from Nibbāna, should not conceive Nibbāna is mine, and should not delight in Nibbāna.

Why is that? That should be fully understood, I say.

Thus ends the section on the path concerning the learner.

The section for Arahant disciples

Disciples, even that disciple who is an Arahant, with taints destroyed, who has lived the holy life, done what is to be done, laid down the burden, who has attained his own goal, whose fetters of becoming are destroyed, who is completely liberated through perfect knowing, he, too, directly knows the earth element as the earth element.

disciples, even that disciple who is an Arahant, with taints destroyed, who has lived the life fully, done what had to be done, laid down the burden, achieved his own goal, destroyed the fetters of being, and is completely liberated through right knowing, he too recognizes the earth as earth.

Understanding the earth element as the earth element, he does not conceive about the earth element, does not conceive himself in the earth element, does not conceive himself arising from the earth element, does not conceive the earth element is mine, and does not delight in the earth element.

In the same manner with regard to water, fire, air, beings, gods, the lord over creatures, Brahmā, beings of radiance, beings of purity, beings who attain the fruition stage, those with power over others, the realm of infinite space, the realm of infinite consciousness, the realm of nothingness, the realm of neither perception nor non-perception, what is seen, heard, sensed, cognized, oneness, diversity, all, and nibbāna.

The Arahant knows nibbāna as nibbāna, knows nibbāna as nibbāna, and does not conceive of it as self, not in terms of self, nor form ideas about it as of self, nor perceive it as mine, nor delight in it.

What is the reason for this? Because it has been fully understood, I say.

Thus ends the section on the path concerning the Arahant.

Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive earth as mine, he does not delight in earth. What is the reason for this? Through the destruction of lust, with the fading away of lust.

He directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive Nibbāna as mine, he does not delight in Nibbāna. What is the reason for this? Through the destruction of lust, with the fading away of lust.

With reference to the destruction of spiritual fetters, the section concerning the fourth level is concluded.

And that disciple, O disciples, who is an arahant with taints destroyed, who has lived the life, done what had to be done, laid down the burden, reached the true goal, utterly destroyed the fetters of becoming, and is perfectly liberated through true knowing, he too directly knows earth as earth; having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself from earth, he does not conceive earth as mine, he does not delight in earth. What is the reason for this? Through the destruction of aversion, with the fading away of aversion.

With reference to the destruction of spiritual fetters, the section concerning the fifth level is concluded.

He knows Nibbāna in its true nature; having known Nibbāna truly, he does not conceptualize about Nibbāna, he does not conceptualize within Nibbāna, he does not conceptualize from Nibbāna, he does not conceptualize Nibbāna is mine, he does not take delight in Nibbāna.

What is the reason for this? It is due to the destruction of delusion, for he is without delusion.

The sixth step in the realm assessment has been completed according to the elimination of defilements.

The section for the Tathāgata

Similarly, disciples, the Tathāgata, the Arahant, the Fully Enlightened Tathāgata, knows earth as earth; having directly known earth as such, he does not conceptualize about earth, he does not conceptualize within earth, he does not conceptualize from earth, he does not conceptualize earth is mine, he does not take delight in earth.

What is the reason for this? I say it is because all that has been fully understood by the Tathāgata.

(Repeating similar analysis with elements, divine beings, and formless realms...)

What is the reason for this? I say it is because all that has been fully understood by the Tathāgata.

For the Tathāgata, the examination of the seventh stage is completed. Similarly, disciples, the Tathāgata, the Arahant, the Fully Enlightened Tathāgata, knows earth as earth; having directly known earth as such, he does not conceptualize about earth, he does not conceptualize within earth, he does not conceptualize from earth, he does not conceptualize earth is mine, he does not take delight in earth.

What is the reason for this? Understanding that delight is the root of suffering, knowing from existence comes birth, from becoming comes aging and death.

Therefore, disciples, I say the Tathāgata, having fully understood the destruction of all craving, the fading of lust and cessation, relinquished and given up, is fully awakened to the unsurpassed perfect enlightenment.

(Repeating similar analysis with elements, divine beings, and formless realms...)

He knows: Delight is the root of suffering, having understood this: From becoming comes birth, and from birth, comes aging and death.

Therefore, disciples, I say that the Tathāgata, through the complete destruction, dispassion, cessation, relinquishment, and giving up of all cravings, has fully awakened to unsurpassed perfect enlightenment.

With this, the analytical distinction of the bases of the Tathāgata is concluded.

Thus spoke the Blessed One.

The disciples did not delight in the Blessed Ones words.

The Fundamental Discourse on Origination is concluded.