1.
The Discourse on the Root of All Phenomena
1. Thus have I heard - On one occasion the Blessed One was dwelling at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, the exposition on the root of all phenomena. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
2. "Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons - perceives earth as earth; having perceived earth as earth, he imagines earth, he imagines in earth, he imagines from earth, he imagines 'earth is mine', he delights in earth. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives water as water; having perceived water as water, he imagines water, he imagines in water, he imagines from water, he imagines 'water is mine', he delights in water. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives fire as fire; having perceived fire as fire, he imagines fire, he imagines in fire, he imagines from fire, he imagines 'fire is mine', he delights in fire. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives air as air; having perceived air as air, he imagines air, he imagines in air, he imagines from air, he imagines 'air is mine', he delights in air. What is the reason for this? 'It is not fully understood by him', I say.
3. "He perceives beings as beings; having perceived beings as beings, he imagines beings, he imagines in beings, he imagines from beings, he imagines 'beings are mine', he delights in beings. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives gods as gods; having perceived gods as gods, he imagines gods, he imagines in gods, he imagines from gods, he imagines 'gods are mine', he delights in gods. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives Pajāpati as Pajāpati; having perceived Pajāpati as Pajāpati, he imagines Pajāpati, he imagines in Pajāpati, he imagines from Pajāpati, he imagines 'Pajāpati is mine', he delights in Pajāpati. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives Brahmā as Brahmā; having perceived Brahmā as Brahmā, he imagines Brahmā, he imagines in Brahmā, he imagines from Brahmā, he imagines 'Brahmā is mine', he delights in Brahmā. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the Radiant gods as Radiant gods; having perceived the Radiant gods as Radiant gods, he imagines the Radiant gods, he imagines in the Radiant gods, he imagines from the Radiant gods, he imagines 'the Radiant gods are mine', he delights in the Radiant gods. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the gods of Streaming Radiance as gods of Streaming Radiance; having perceived the gods of Streaming Radiance as gods of Streaming Radiance, he imagines the gods of Streaming Radiance, he imagines in the gods of Streaming Radiance, he imagines from the gods of Streaming Radiance, he imagines 'the gods of Streaming Radiance are mine', he delights in the gods of Streaming Radiance. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the gods of Great Fruit as gods of Great Fruit; having perceived the gods of Great Fruit as gods of Great Fruit, he imagines the gods of Great Fruit, he imagines in the gods of Great Fruit, he imagines from the gods of Great Fruit, he imagines 'the gods of Great Fruit are mine', he delights in the gods of Great Fruit. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the Overlord as the Overlord; having perceived the Overlord as the Overlord, he imagines the Overlord, he imagines in the Overlord, he imagines from the Overlord, he imagines 'the Overlord is mine', he delights in the Overlord. What is the reason for this? 'It is not fully understood by him', I say.
4. "He perceives the plane of infinite space as the plane of infinite space; having perceived the plane of infinite space as the plane of infinite space, he imagines the plane of infinite space, he imagines in the plane of infinite space, he imagines from the plane of infinite space, he imagines 'the plane of infinite space is mine', he delights in the plane of infinite space. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the plane of infinite consciousness as the plane of infinite consciousness; having perceived the plane of infinite consciousness as the plane of infinite consciousness, he imagines the plane of infinite consciousness, he imagines in the plane of infinite consciousness, he imagines from the plane of infinite consciousness, he imagines 'the plane of infinite consciousness is mine', he delights in the plane of infinite consciousness. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the plane of nothingness as the plane of nothingness; having perceived the plane of nothingness as the plane of nothingness, he imagines the plane of nothingness, he imagines in the plane of nothingness, he imagines from the plane of nothingness, he imagines 'the plane of nothingness is mine', he delights in the plane of nothingness. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the plane of neither-perception-nor-non-perception as the plane of neither-perception-nor-non-perception; having perceived the plane of neither-perception-nor-non-perception as the plane of neither-perception-nor-non-perception, he imagines the plane of neither-perception-nor-non-perception, he imagines in the plane of neither-perception-nor-non-perception, he imagines from the plane of neither-perception-nor-non-perception, he imagines 'the plane of neither-perception-nor-non-perception is mine', he delights in the plane of neither-perception-nor-non-perception. What is the reason for this? 'It is not fully understood by him', I say.
5. "He perceives the seen as seen; having perceived the seen as seen, he imagines the seen, he imagines in the seen, he imagines from the seen, he imagines 'the seen is mine', he delights in the seen. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the heard as heard; having perceived the heard as heard, he imagines the heard, he imagines in the heard, he imagines from the heard, he imagines 'the heard is mine', he delights in the heard. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the sensed as sensed; having perceived the sensed as sensed, he imagines the sensed, he imagines in the sensed, he imagines from the sensed, he imagines 'the sensed is mine', he delights in the sensed. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives the cognised as cognised; having perceived the cognised as cognised, he imagines the cognised, he imagines in the cognised, he imagines from the cognised, he imagines 'the cognised is mine', he delights in the cognised. What is the reason for this? 'It is not fully understood by him', I say.
6. "He perceives unity as unity; having perceived unity as unity, he imagines unity, he imagines in unity, he imagines from unity, he imagines 'unity is mine', he delights in unity. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives diversity as diversity; having perceived diversity as diversity, he imagines diversity, he imagines in diversity, he imagines from diversity, he imagines 'diversity is mine', he delights in diversity. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives all as all; having perceived all as all, he imagines all, he imagines in all, he imagines from all, he imagines 'all is mine', he delights in all. What is the reason for this? 'It is not fully understood by him', I say.
"He perceives Nibbāna as Nibbāna; having perceived Nibbāna as Nibbāna, he imagines Nibbāna, he imagines in Nibbāna, he imagines from Nibbāna, he imagines 'Nibbāna is mine', he delights in Nibbāna. What is the reason for this? 'It is not fully understood by him', I say.
The first chapter on the plane of method regarding worldlings is concluded.
7. "Monks, whatever monk is a trainee who has not attained his goal, dwelling aspiring for the unsurpassed freedom from bondage, he too directly knows earth as earth; having directly known earth as earth, let him not imagine earth, let him not imagine in earth, let him not imagine from earth, let him not imagine 'earth is mine', let him not delight in earth. What is the reason for this? 'It is to be fully understood by him', I say.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, let him not imagine Nibbāna, let him not imagine in Nibbāna, let him not imagine from Nibbāna, let him not imagine 'Nibbāna is mine', let him not delight in Nibbāna. What is the reason for this? 'It is to be fully understood by him', I say.
The second chapter on the plane of method regarding learners is concluded.
8. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'It is fully understood by him', I say.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'It is fully understood by him', I say.
The third chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.
9. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of lust, because of being without lust.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the elimination of lust, because of being without lust.
The fourth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.
10. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of hate, because of being without hate.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the elimination of hate, because of being without hate.
The fifth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.
11. "Monks, whatever monk is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he too directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? Because of the elimination of delusion, because of being without delusion.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the elimination of delusion, because of being without delusion.
The sixth chapter on the plane of method regarding those who have eliminated the mental corruptions is concluded.
12. "The Truth-finder too, monks, the Worthy One, the One Enlightened by himself, directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'It is fully understood to the end by the Truth-finder', I say.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'It is fully understood to the end by the Truth-finder', I say.
The seventh chapter on the plane of method regarding the Truth-finder is concluded.
13. "The Truth-finder too, monks, the Worthy One, the One Enlightened by himself, directly knows earth as earth; having directly known earth as earth, he does not imagine earth, he does not imagine in earth, he does not imagine from earth, he does not imagine 'earth is mine', he does not delight in earth. What is the reason for this? 'Delight is the root of suffering' - thus having understood, 'from becoming there is birth, for what has come to be there is ageing and death.' Therefore, monks, 'the Truth-finder, through the complete elimination of cravings, through dispassion, through cessation, through giving up, through relinquishment, has fully awakened to the unsurpassed perfect enlightenment', I say.
"Water etc. fire... air... beings... gods... Pajāpati... Brahmā... the Radiant gods... the gods of Streaming Radiance... the gods of Great Fruit... the Overlord... The plane of infinite space, the plane of infinite consciousness... the plane of nothingness... the plane of neither-perception-nor-non-perception... the seen... the heard... the sensed... the cognised... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not imagine Nibbāna, he does not imagine in Nibbāna, he does not imagine from Nibbāna, he does not imagine 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'Delight is the root of suffering' - thus having understood, 'from becoming there is birth, for what has come to be there is ageing and death.' Therefore, monks, 'the Truth-finder, through the complete elimination of cravings, through dispassion, through cessation, through giving up, through relinquishment, has fully awakened to the unsurpassed perfect enlightenment', I say."
The eighth chapter on the plane of method regarding the Truth-finder is concluded.
This is what the Blessed One said. Those monks did not delight in what the Blessed One had said.
The Discourse on the Root of All Phenomena is concluded as first.