True DhammaLibrary · Community
MN 1PTS MN 1.112 min read

The Root of All Things

Mūlapariyāyasutta

The Buddha examines how the notion of a permanent self emerges from the process of perception. A wide range of phenomena are considered, embracing both naturalistic and cosmological dimensions. An unawakened person interprets experience in terms of a self, while those more advanced have the same experiences without attachment.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 1Middle Discourses 1

0.2MūlapariyāyasuttaThe Root of All Things

1.1PTS 1.1Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle.At one time the Buddha was staying near Ukkaṭṭhā in the Subhaga Forest at the root of a magnificent sal tree.21.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”3

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:

2.1“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi.“Mendicants, I will teach you the explanation of the root of all things.42.2Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen and apply your minds well, I will speak.”

2.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, sir,” they replied.2.4Bhagavā etadavoca:The Buddha said this:

3.1“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—“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.53.2pathaviṁ pathavito sañjānāti;They perceive earth as earth.63.3pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati.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 approve earth.73.4Taṁ kissa hetu?Why is that?3.5‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.8

4.1Āpaṁ āpato sañjānāti;They perceive water as water.94.2āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati.Having perceived water as water, they conceive it to be water …4.3Taṁ kissa hetu?Why is that?4.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

5.1Tejaṁ tejato sañjānāti;They perceive fire as fire.5.2tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati.Having perceived fire as fire, they conceive it to be fire …5.3Taṁ kissa hetu?Why is that?5.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

6.1PTS 1.2Vāyaṁ vāyato sañjānāti;They perceive air as air.6.2vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati.Having perceived air as air, they conceive it to be air …6.3Taṁ kissa hetu?Why is that?6.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

7.1Bhūte bhūtato sañjānāti;They perceive creatures as creatures.107.2bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati.Having perceived creatures as creatures, they conceive them to be creatures …7.3Taṁ kissa hetu?Why is that?7.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

8.1Deve devato sañjānāti;They perceive gods as gods.118.2deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati.Having perceived gods as gods, they conceive them to be gods …8.3Taṁ kissa hetu?Why is that?8.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

9.1Pajāpatiṁ pajāpatito sañjānāti;They perceive the Progenitor as the Progenitor.129.2pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati.Having perceived the Progenitor as the Progenitor, they conceive him to be the Progenitor …9.3Taṁ kissa hetu?Why is that?9.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

10.1Brahmaṁ brahmato sañjānāti;They perceive the Divinity as the Divinity.1310.2brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati.Having perceived the Divinity as the Divinity, they conceive him to be the Divinity …10.3Taṁ kissa hetu?Why is that?10.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

11.1Ābhassare ābhassarato sañjānāti;They perceive those of sublime luminosity as those of sublime luminosity.1411.2ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati.Having perceived those of sublime luminosity as those of sublime luminosity, they conceive them to be those of sublime luminosity …11.3Taṁ kissa hetu?Why is that?11.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

12.1Subhakiṇhe subhakiṇhato sañjānāti;They perceive those of universal beauty as those of universal beauty.1512.2subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati.But then they conceive them to be those of universal beauty …12.3Taṁ kissa hetu?Why is that?12.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

13.1Vehapphale vehapphalato sañjānāti;They perceive those of abundant fruit as those of abundant fruit.1613.2vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati.Having perceived those of abundant fruit as those of abundant fruit, they conceive them to be those of abundant fruit …13.3Taṁ kissa hetu?Why is that?13.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

14.1Abhibhuṁ abhibhuto sañjānāti;They perceive the Vanquisher as the Vanquisher.1714.2abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati.Having perceived the Vanquisher as the Vanquisher, they conceive him to be the Vanquisher …14.3Taṁ kissa hetu?Why is that?14.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

15.1Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti;They perceive the dimension of infinite space as the dimension of infinite space.1815.2ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati.Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space …1915.3Taṁ kissa hetu?Why is that?15.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

16.1PTS 1.3Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti;They perceive the dimension of infinite consciousness as the dimension of infinite consciousness.2016.2viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati.Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness …16.3Taṁ kissa hetu?Why is that?16.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

17.1Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti;They perceive the dimension of nothingness as the dimension of nothingness.2117.2ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati.Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness …17.3Taṁ kissa hetu?Why is that?17.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

18.1Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti;They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception.2218.2nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati.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 …18.3Taṁ kissa hetu?Why is that?18.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

19.1Diṭṭhaṁ diṭṭhato sañjānāti;They perceive the seen as the seen.2319.2diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati.Having perceived the seen as the seen, they conceive it to be the seen …2419.3Taṁ kissa hetu?Why is that?19.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

20.1Sutaṁ sutato sañjānāti;They perceive the heard as the heard.2520.2sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati.Having perceived the heard as the heard, they conceive it to be the heard …20.3Taṁ kissa hetu?Why is that?20.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

21.1Mutaṁ mutato sañjānāti;They perceive the thought as the thought.2621.2mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati.Having perceived the thought as the thought, they conceive it to be the thought …21.3Taṁ kissa hetu?Why is that?21.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

22.1Viññātaṁ viññātato sañjānāti;They perceive the known as the known.2722.2viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati.Having perceived the known as the known, they conceive it to be the known …22.3Taṁ kissa hetu?Why is that?22.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

23.1Ekattaṁ ekattato sañjānāti;They perceive oneness as oneness.2823.2ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati.Having perceived oneness as oneness, they conceive it to be oneness …23.3Taṁ kissa hetu?Why is that?23.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

24.1Nānattaṁ nānattato sañjānāti;They perceive diversity as diversity.2924.2nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati.Having perceived diversity as diversity, they conceive it to be diversity …24.3Taṁ kissa hetu?Why is that?24.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

25.1PTS 1.4Sabbaṁ sabbato sañjānāti;They perceive all as all.3025.2sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati.Having perceived all as all, they conceive it to be all …25.3Taṁ kissa hetu?Why is that?25.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

26.1Nibbānaṁ nibbānato sañjānāti;They perceive extinguishment as extinguishment.3126.2nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati.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.26.3Taṁ kissa hetu?Why is that?26.4‘Apariññātaṁ tassā’ti vadāmi.Because they haven’t completely understood it, I say.

26.5Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

27.1Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti;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.3227.2pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi.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.3327.3Taṁ kissa hetu?Why is that?27.4‘Pariññeyyaṁ tassā’ti vadāmi.So that they may completely understand it, I say.

28.1Āpaṁ …pe…They directly know water …29.1tejaṁ …fire …30.1vāyaṁ …air …31.1bhūte …creatures …32.1deve …gods …33.1pajāpatiṁ …the Progenitor …34.1brahmaṁ …the Divinity …35.1ābhassare …those of sublime luminosity …36.1subhakiṇhe …those replete with glory …37.1vehapphale …those of abundant fruit …38.1abhibhuṁ …the Vanquisher …39.1ākāsānañcāyatanaṁ …the dimension of infinite space …40.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …41.1ākiñcaññāyatanaṁ …the dimension of nothingness …42.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …3443.1diṭṭhaṁ …the seen …44.1sutaṁ …the heard …45.1mutaṁ …the thought …46.1viññātaṁ …the known …47.1ekattaṁ …oneness …48.1nānattaṁ …diversity …49.1sabbaṁ …all …50.1nibbānaṁ nibbānato abhijānāti;They directly know extinguishment as extinguishment.50.2nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi.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.50.3Taṁ kissa hetu?Why is that?50.4‘Pariññeyyaṁ tassā’ti vadāmi.So that they may completely understand it, I say.

50.5Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.

51.1Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;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.3551.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.51.3Taṁ kissa hetu?Why is that?51.4‘Pariññātaṁ tassā’ti vadāmi.Because they have completely understood it, I say.

52.1Āpaṁ …pe…They directly know water …53.1tejaṁ …fire …54.1vāyaṁ …air …55.1bhūte …creatures …56.1deve …gods …57.1pajāpatiṁ …the Progenitor …58.1brahmaṁ …the Divinity …59.1ābhassare …those of sublime luminosity …60.1subhakiṇhe …those replete with glory …61.1vehapphale …those of abundant fruit …62.1abhibhuṁ …the Vanquisher …63.1ākāsānañcāyatanaṁ …the dimension of infinite space …64.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …65.1ākiñcaññāyatanaṁ …the dimension of nothingness …66.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …67.1diṭṭhaṁ …the seen …68.1sutaṁ …the heard …69.1mutaṁ …the thought …70.1viññātaṁ …the known …71.1ekattaṁ …oneness …72.1nānattaṁ …diversity …73.1sabbaṁ …all …74.1nibbānaṁ nibbānato abhijānāti;They directly know extinguishment as extinguishment.74.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.74.3Taṁ kissa hetu?Why is that?74.4‘Pariññātaṁ tassā’ti vadāmi.Because they have completely understood it, I say.

74.5Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

75.1PTS 1.5Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti;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.75.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.75.3Taṁ kissa hetu?Why is that?75.4Khayā rāgassa, vītarāgattā.Because they’re free of greed due to the ending of greed.36

76.1Āpaṁ …pe…They directly know water …77.1tejaṁ …fire …78.1vāyaṁ …air …79.1bhūte …creatures …80.1deve …gods …81.1pajāpatiṁ …the Progenitor …82.1brahmaṁ …the Divinity …83.1ābhassare …those of sublime luminosity …84.1subhakiṇhe …those replete with glory …85.1vehapphale …those of abundant fruit …86.1abhibhuṁ …the Vanquisher …87.1ākāsānañcāyatanaṁ …the dimension of infinite space …88.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …89.1ākiñcaññāyatanaṁ …the dimension of nothingness …90.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …91.1diṭṭhaṁ …the seen …92.1sutaṁ …the heard …93.1mutaṁ …the thought …94.1viññātaṁ …the known …95.1ekattaṁ …oneness …96.1nānattaṁ …diversity …97.1sabbaṁ …all …98.1nibbānaṁ nibbānato abhijānāti;They directly know extinguishment as extinguishment.98.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.98.3Taṁ kissa hetu?Why is that?98.4Khayā rāgassa, vītarāgattā.Because they’re free of greed due to the ending of greed.

98.5Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

99.1Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;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.99.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.99.3Taṁ kissa hetu?Why is that?99.4Khayā dosassa, vītadosattā.Because they’re free of hate due to the ending of hate.

100.1Āpaṁ …pe…They directly know water …101.1tejaṁ …fire …102.1vāyaṁ …air …103.1bhūte …creatures …104.1deve …gods …105.1pajāpatiṁ …the Progenitor …106.1brahmaṁ …the Divinity …107.1ābhassare …those of sublime luminosity …108.1subhakiṇhe …those replete with glory …109.1vehapphale …those of abundant fruit …110.1abhibhuṁ …the Vanquisher …111.1ākāsānañcāyatanaṁ …the dimension of infinite space …112.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …113.1ākiñcaññāyatanaṁ …the dimension of nothingness …114.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …115.1diṭṭhaṁ …the seen …116.1sutaṁ …the heard …117.1mutaṁ …the thought …118.1viññātaṁ …the known …119.1ekattaṁ …oneness …120.1nānattaṁ …diversity …121.1sabbaṁ …all …122.1nibbānaṁ nibbānato abhijānāti;They directly know extinguishment as extinguishment.122.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.122.3Taṁ kissa hetu?Why is that?122.4Khayā dosassa, vītadosattā.Because they’re free of hate due to the ending of hate.

122.5Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

123.1Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti;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.123.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.123.3Taṁ kissa hetu?Why is that?123.4Khayā mohassa, vītamohattā.Because they’re free of delusion due to the ending of delusion.

124.1Āpaṁ …pe…They directly know water …125.1tejaṁ …fire …126.1vāyaṁ …air …127.1bhūte …creatures …128.1deve …gods …129.1pajāpatiṁ …the Progenitor …130.1brahmaṁ …the Divinity …131.1ābhassare …those of sublime luminosity …132.1subhakiṇhe …those replete with glory …133.1vehapphale …those of abundant fruit …134.1abhibhuṁ …the Vanquisher …135.1ākāsānañcāyatanaṁ …the dimension of infinite space …136.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …137.1ākiñcaññāyatanaṁ …the dimension of nothingness …138.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …139.1diṭṭhaṁ …the seen …140.1sutaṁ …the heard …141.1mutaṁ …the thought …142.1viññātaṁ …the known …143.1ekattaṁ …oneness …144.1nānattaṁ …diversity …145.1sabbaṁ …all …146.1nibbānaṁ nibbānato abhijānāti;They directly know extinguishment as extinguishment.146.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.146.3Taṁ kissa hetu?Why is that?146.4Khayā mohassa, vītamohattā.Because they’re free of delusion due to the ending of delusion.

146.5Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

147.1PTS 1.6Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.37147.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.147.3Taṁ kissa hetu?Why is that?147.4‘Pariññātantaṁ tathāgatassā’ti vadāmi.Because the Realized One has completely understood it to the end, I say.38

148.1Āpaṁ …pe…He directly knows water …149.1tejaṁ …fire …150.1vāyaṁ …air …151.1bhūte …creatures …152.1deve …gods …153.1pajāpatiṁ …the Progenitor …154.1brahmaṁ …the Divinity …155.1ābhassare …those of sublime luminosity …156.1subhakiṇhe …those replete with glory …157.1vehapphale …those of abundant fruit …158.1abhibhuṁ …the Vanquisher …159.1ākāsānañcāyatanaṁ …the dimension of infinite space …160.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …161.1ākiñcaññāyatanaṁ …the dimension of nothingness …162.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …163.1diṭṭhaṁ …the seen …164.1sutaṁ …the heard …165.1mutaṁ …the thought …166.1viññātaṁ …the known …167.1ekattaṁ …oneness …168.1nānattaṁ …diversity …169.1sabbaṁ …all …170.1nibbānaṁ nibbānato abhijānāti;He directly knows extinguishment as extinguishment.170.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.170.3Taṁ kissa hetu?Why is that?170.4‘Pariññātantaṁ tathāgatassā’ti vadāmi.Because the Realized One has completely understood it to the end, I say.

170.5Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

171.1Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti;The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth.171.2pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati.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.171.3Taṁ kissa hetu?Why is that?171.4‘Nandī dukkhassa mūlan’ti—Because he has understood that approval is the root of suffering,39171.5iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.and that rebirth comes from continued existence; whoever has come to be gets old and dies.40171.6Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi.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.

172.1Āpaṁ …pe…He directly knows water …173.1tejaṁ …fire …174.1vāyaṁ …air …175.1bhūte …creatures …176.1deve …gods …177.1pajāpatiṁ …the Progenitor …178.1brahmaṁ …the Divinity …179.1ābhassare …those of sublime luminosity …180.1subhakiṇhe …those replete with glory …181.1vehapphale …those of abundant fruit …182.1abhibhuṁ …the Vanquisher …183.1ākāsānañcāyatanaṁ …the dimension of infinite space …184.1viññāṇañcāyatanaṁ …the dimension of infinite consciousness …185.1ākiñcaññāyatanaṁ …the dimension of nothingness …186.1nevasaññānāsaññāyatanaṁ …the dimension of neither perception nor non-perception …187.1diṭṭhaṁ …the seen …188.1sutaṁ …the heard …189.1mutaṁ …the thought …190.1viññātaṁ …the known …191.1ekattaṁ …oneness …192.1nānattaṁ …diversity …193.1sabbaṁ …all …194.1nibbānaṁ nibbānato abhijānāti;He directly knows extinguishment as extinguishment.194.2nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.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 approve extinguishment.194.3Taṁ kissa hetu?Why is that?194.4‘Nandī dukkhassa mūlan’ti—Because he has understood that approval is the root of suffering,194.5iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti.and that rebirth comes from continued existence; whoever has come to be gets old and dies.194.6Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”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.”

194.7Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

194.8Idamavoca bhagavā.That is what the Buddha said.194.9Na te bhikkhū bhagavato bhāsitaṁ abhinandunti.But the mendicants did not approve what the Buddha said.41

194.10Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Translator’s notes

  1. Just as the Dīghanikāya begins with the complex and demanding Brahmajālasutta, the Majjhima opens with one of the most abstruse discourses in the entire canon. It examines the ways that the process of perception and identification evolves with progress on the path. It was translated, together with its commentary and extensive analysis, by Bhikkhu Bodhi as The Discourse on the Root of Existence. The commentarial background is also found in the Mūlapariyāya Jātaka (Ja 245). The commentary connects this sutta with the Gotamakacetiyasutta (AN 3.125), but there is no internal evidence to support this.

    ↩ mn1:1.1

  2. Ukkaṭṭhā, near Sāvatthī, is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins, likely because it was the home of the prominent Kosalan brahmin Pokkharasāti (DN 3:1.2.1, DN 14:3.29.1, MN 49:2.1).

    ↩ mn1:1.2

  3. The pattern of this discourse answers to such passages as Bṛhadāraṇyaka Upaniṣad 3.7, where Yājñavalkya expounds a series of principles in relation to which the “immortal self” is conceived. The commentary says that this discourse was delivered to a group of former brahmins who had become conceited when they learned the Buddha’s teaching. While the text certainly responds to ideas and methods of Brahmanical texts, that interpretation is not supported by the text.

    ↩ mn1:1.4

  4. In his third discourse, speaking to Brahmanical ascetics, the Buddha reframed the “all” as the experience of the six senses (SN 35.28). The distinctive “conceiving” pattern of this sutta is therefore also applied to the “all” of the six senses (SN 35.30:1.19, SN 35.90:3.7). More broadly, the same pattern is also applied to the “aggregates, elements, and sense fields” (SN 35.31:1.21, SN 35.91:4.1).

    The meaning of “root” is clarified later (MN 1:171.4) as “taking pleasure”, i.e. craving, which is the “root” of suffering.

    ↩ mn1:2.1

  5. An “unlearned ordinary person”, who has not realized any of the stages of the noble path, is contrasted with one who has entered the path.

    “Noble one” (ariya) loosely conveys the sense “cultured” or “civilized”; it is a term for the inheritors of the Aryan culture that originated among the proto-Indo-European peoples of the Pontic–Caspian steppe.

    “True person” (sappurisa) indicates one who is authentic and genuine in their realization of the truth, and hence is virtuous and good. Both “noble one” and “true person” are technical terms referring to any person who has at least entered the path to stream-entry.

    ↩ mn1:3.1

  6. Although their perception (saññā) is accurate, to perceive something “as” something is to recognize it filtered through memory and concepts learned in the past, a subtle pre-processing that interprets present experience in light of expectations and desires.

    The ending -to here and throughout is the “ablative of perspective”, which is used with verbs of cognition to express the idea of seeing something in a certain light; for example, one contemplates the body “as impermanent” (MN 74:9.1).

    ↩ mn1:3.2

  7. To “conceive” or “imagine” (maññati) is, according to the commentary, to think in terms of a “self”, proliferating experience through craving, conceit, or views until it is constructed for me. This usage draws upon such passages as Bṛhadāraṇyaka Upaniṣad 4.3.20, where due to ignorance, a person “imagines” in a dream the fearful things they saw when awake, or at the highest level, “imagines I am this all” (ahamevedaṁ sarvo’smīti manyate).

    Each of the five phrases takes the “perception of earth as earth” and conceives, imagines, or construes that perception in progressively more differentiated and objectified ways, until it becomes something that is owned and enjoyed.

    ↩ mn1:3.3

  8. “Complete understanding” (pariññā) is the understanding of the arahant that permanently cuts through all delusions and conceits.

    ↩ mn1:3.5

  9. The sutta proceeds through the four main physical elements or properties before proceeding to beings and then various deities. The difference between these things is not as clear-cut as one might think. The elements were worshiped as gods, while the gods were often anthropomorphized natural phenomena such as the sky (deva) or the sun (“sublime radiance”). To identify with a material element is to share the essence of a powerful force of nature.

    A similar list, but with fewer items, is found starting at MN 49:11.1.

    ↩ mn1:4.1

  10. “Creatures” (bhūta) can refer to any living being, including humans and animals, as well as invisible entities such as ghosts.

    ↩ mn1:7.1

  11. “Gods” (deva) or “deities” (devatā) are terms for the many divine entities of ancient Indian belief. Some were inherited from the old Vedic theology, while others reflect local customs and beliefs. All are impermanent and subject to suffering.

    ↩ mn1:8.1

  12. Pajāpati (“progenitor”) was the lonely god of creation (“Let Prajāpati generate progeny for us”, Rig Veda 10.85.3). The heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6).

    ↩ mn1:9.1

  13. Brahmā is also regarded as a creator, but in the sense of the underlying divine force that sustains the life of the cosmos. In Buddhism, several individual Brahmās appear, depicted as high deities who achieved their status due to the practice of first jhāna in a past life.

    ↩ mn1:10.1

  14. This and the next two are higher Brahmā realms. Beings in this realm are sometimes called “gods” (devā). They achieved their status through the second, third, and fourth jhānas respectively. Later Brahmanical texts mention a class of Ābhāsvara deities, but it does not appear to be a Vedic concept.

    The spelling ₋ābhāsvara suggests the derivation ābhā + vara, “sublime radiance”. The commentary derives this (and related forms bhassara and pabhassara) from sara (“stream”), but this is ruled out by the Sanskrit, which has -vara in all cases, whereas “stream” is sara_.

    ↩ mn1:11.1

  15. “Universal beauty” is subhakiṇha. Subha is “beauty, radiance”. Kiṇha is “universal, entire, total” (= Sanskrit kṛtsna); the same word is the basis for the meditation on “universals” (kasiṇa). The concept appears to be Buddhist, but we find a precedent when Yājñavalkya says that, just as salt is “entirely” salty, the Self is an “entire mass of consciousness” (kṛtsnaḥ prajñānaghana eva, Bṛhadāraṇyaka Upaniṣad 4.5.13).

    ↩ mn1:12.1

  16. The gods of “abundant fruit” (vehapphala; Sanskrit bṛhatphala) do not appear in Brahmanical literature, but bṛhat is a common descriptor of divinity. See eg. the Vedic god Bṛhaspati, identified with the planet Jupiter, or Rig Veda 9.107.15, which describes Soma as ṛtam bṛhat, “vast and true”.

    ↩ mn1:13.1

  17. “Vanquisher” (abhibhū) is an epithet of Brahmā (MN 49:5.2) that was appropriated for the Buddha (AN 4.23:5.1). In Rig Veda 8.97.10 it is an epithet of Indra, but it is not a regular name for a deity in either Buddhism or Brahmanism. Here it appears to be the name of the highest of the Brahmā gods.

    ↩ mn1:14.1

  18. Here begins the series of realms associated with the practice of formless meditations. These were practiced by the most advanced non-dualist Brahmanical teachers before the Buddha, who identified such experiences with the highest Self that is the cosmic divinity. The Buddha adopted the practices as part of the development of meditation, divesting them of metaphysical significance.

    ↩ mn1:15.1

  19. “Space” (ākāsa) is a principle of deep significance in the Upaniṣads, yet it is ultimately a lesser manifestation of the Absolute (Bṛhadāraṇyaka Upaniṣad 3.8.7; Taittirīya Upaniṣad 2.1.1; Chāndogya Upaniṣad 7.12).

    ↩ mn1:15.2

  20. “Infinite consciousness” is identified with the highest Self by Yājñavalkya at Bṛhadāraṇyaka Upaniṣad 2.4.12.

    ↩ mn1:16.1

  21. Taught by the Brahmanical sage Āḷāra Kālāma at MN 26:15.13.

    ↩ mn1:17.1

  22. Taught by the Brahmanical sage Uddaka Rāmaputta at MN 26:16.13.

    ↩ mn1:18.1

  23. Now the discourse introduces the “epistemic tetrad”—the seen, heard, thought, and known—which describe the means of knowing spiritual truths (see also note on SN 24.1:4.11). This framework was adopted from Yājñavalkya, for whom it is the Self that must be seen, heard, thought, and known (Bṛhadāraṇyaka Upaniṣad 1.4.7, 2.4.5, 4.5.6; cf. Chāndogya Upaniṣad 3.13.7). Yet the Absolute Self is “the unseen seer, the unheard hearer, the unthought thinker, the unknown knower” (Bṛhadāraṇyaka Upaniṣad 3.4.2, 3.7.23, 3.8.11, 4.3.31), the divinity that is ancient and primordial (4.4.18). It is through inference or understanding that one can learn to see, hear, think, and know that which is unknown (Chāndogya Upaniṣad 6.1.3), and which comprises one’s spiritual understanding (Chāndogya Upaniṣad 6.4.5).

    ↩ mn1:19.1

  24. While the “sight of ascetics” is regarded as a blessing (Snp 2.4:10.2), taking the “seeing” of a holy person as a standard of truth is a mistake (Snp 4.4). For Vedists, seeing can also refer to the Self which is beheld in a dream (Bṛhadāraṇyaka Upaniṣad 4.3.9), where things are revealed in a person’s own light (4.3.14).

    ↩ mn1:19.2

  25. This refers to teachings that are “heard” or learned by being passed down in oral tradition through a lineage of teachers. Knowledge heard from a teacher is said to lead to the goal (Chāndogya Upaniṣad 4.9.3). These are the Vedic scriptures (śruti) that were believed to have been “heard” or transmitted by divine inspiration. Buddhist suttas are marked with the phrase, “So I have heard”. No scripture, however, is infallible (MN 76:25.2).

    ↩ mn1:20.1

  26. Muta means “(what is) thought”, but is often mistranslated as “sensed”, a meaning that does not occur in the early texts. Chāndogya Upaniṣad 7.5.1 explains that “thought” (there, citta) is the basis of the Vedic mantras. Philosophical thought, like scripture, is fallible (MN 76:27.3), but people get attached to their theories (Snp 4.5).

    ↩ mn1:21.1

  27. The “known” (viññāta) is that which is cognized with consciousness (viññāṇa). For the Vedists this has the sense of “understanding” of the various branches of learning (Chāndogya Upaniṣad 7.7.1). It can also mean the states of expanded consciousness in deep meditation as indicated in the expanded “epistemic heptad” (SN 24.1:4.11). Even such states are not immune to misinterpretation (eg. MN 136:9.1, DN 1:1.31.1).

    ↩ mn1:22.1

  28. Perception of “oneness” (ekatta) sees the world as manifold reflections of an underlying unity. Arising from meditative experience or philosophical reflection, it is associated with the non-dual schools of Brahmanism. Īśa Upaniṣad 7, for example, speaks of “contemplating the oneness” (ekatvam anupaśyataḥ) of all creatures with the supreme soul. Yājñavalkya said in the state of non-differentiation the Self “becomes clear as water, one, the seer without a second; this is the Brahmā realm” (Bṛhadāraṇyaka Upaniṣad 4.3.32: salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ).

    ↩ mn1:23.1

  29. “Diversity” (nānatta) is the opposite fallacy to “oneness”; based on the diversity of sense experience, it interprets the world as irreducibly manifold. An example would be the Jains, who believed the world was made up of countless separate entities, a view criticized in Māṇḍūkya Upaniṣad 3.13 (nānātvaṁ nindyate). Both these fallacies take a particular mode of perception which is true in certain respects and make it into a metaphysical absolute.

    ↩ mn1:24.1

  30. The “all” is another critical term in the Upaniṣads, representing the totality of creation as an expression of divinity. See eg. Chāndogya Upaniṣad 7.25.2, “the self is all this” (ātmaivedaṁ sarvamiti), or Bṛhadāraṇyaka Upaniṣad 2.5.19, “this self that experiences all is divinity” (ayam ātmā brahma sarvānubhūḥ).

    ↩ mn1:25.1

  31. It is puzzling to see “extinguishment” (nibbāna; Sanskrit nirvāṇa) here, as it is the end of conceiving. The similar sequence at MN 49:23.1 culminates with “all”. Three interpretations: (1) Simple textual error. Of the three Chinese parallels, EA 44.6 mentions nibbāna here, while MA 106 and T 56 do not. If two separate texts have the same error, it predates the separation between the schools, or arose later through contamination. (2) The five kinds of “extinguishment in the present life”. These are false liberations believed by sectarians (DN 1:3.19.1). The commentary says they are meant here, but it seems unlikely, given that below the stream-enterer is enjoined to not identify with nibbāna, whereas they have already dispelled such misconceptions of the path. (3) An unenlightened person’s misconception of the Buddhist goal. At least some ancient Buddhists read it this way, as this passage is quoted in an Abhidhamma discussion as to whether the deathless as an object of thought can be a fetter (Kathāvatthu 9.2). The Theravāda commentary, rejecting this, says it was the view of the Pubbaseliyas, a branch of the Mahāsaṅghikas.

    ↩ mn1:26.1

  32. A “trainee” (sekha), who has realized stream-entry, once-return, or non-return, has had a vision of the path and Nibbāna. Yet since they have not fully relinquished the fetters that bind them to transmigration, they continue to deepen their practice of the noble eightfold path. Their “direct knowing” (abhiññā) is purified by the twin powers of samatha and vipassanā meditation, rather than “perception” (saññā), which is filtered through the five hindrances and other cognitive distortions. This distinction between perception and higher awareness (vijñāna or prajñāna) was first made by Yājñavalkya (Bṛhadāraṇyaka Upaniṣad 2.4.12 and 4.5.13).

    ↩ mn1:27.1

  33. The sutta depicts progress through the path in three grammatical modes. The ordinary person conceives; the trainee ought not conceive; the perfected one does not conceive. This echoes the “three rounds” of the first sermon (Dhammacakkappavattanasutta, SN 56.11): “there is” suffering; suffering “should be understood”; suffering “has been understood”.

    ↩ mn1:27.2

  34. The stream-enterer has not necessarily had personal experience of all these meditation states and realms of existence. Yet they “directly know” dependent origination, and hence understand that all such states are conditioned, impermanent, and included within the round of transmigration.

    ↩ mn1:42.1

  35. The “perfected one” is the arahant, literally “worthy one”, who is the Buddhist spiritual ideal. Their direct knowing is so powerful that it has cut through all fetters binding them to transmigration.

    ↩ mn1:51.1

  36. The text repeats the passage on the perfected one three times, emphasizing the ending of greed, hate, and delusion respectively.

    ↩ mn1:75.4

  37. The Buddha is an arahant, and he shares his fundamental understanding with other arahants. Yet the suttas elevate his understanding as the one who discovered the path.

    ↩ mn1:147.1

  38. To “completely understood to the end” is a phrase unique to this sutta. It implies that, while other arahants understand phenomena to the extent necessary for release, the Buddha understands all phenomena without exception.

    ↩ mn1:147.4

  39. This clarifies an ambiguity in the phrase “approve” (or “delights”, “relishes”, (abhi)-nandati). This can have a positive sense, as the audience normally “approves” the Buddha’s teachings (but see the end of this sutta). Here, however, the Buddha clarifies that he is using “approve” in the sense of craving, as it is found in the standard definition of the second noble truth (SN 56.11:4.4).

    ↩ mn1:171.4

  40. With these lines the Buddha connects the teachings of this sutta with dependent origination. He employs a similar strategy at the end of the Brahmajālasutta.

    ↩ mn1:171.5

  41. That they “did not approve” (na abhinanduṁ) is confirmed in the commentary and in the parallel at EA 44.6, which explains that the mendicants did not understand the discourse. Alternatively, some modern interpreters (Bodhi, Ñāṇananda), relying on the commentarial background explanation, suggest that the problem was that they understood it all too well and were not happy that their beliefs were challenged. These explanations, however, do not take into account the centrality of “approval” (nanda)—it is literally the “root” that lends the discourse its title. Given that an arahant does not “approve” even Nibbāna, and that “approval” is the root of suffering, is it any wonder that the audience did not “approve” the teaching? It is not that they did not understand, nor that their understanding threatened their egos, but that they understood so well that they received the teaching with perfect equanimity. Elsewhere the Buddha urged that one should “neither approve (abhinandati) nor dismiss” a teaching (AN 4.180:2.5 = DN 16:4.8.4, DN 29:18.4, MN 112:3.1). The normal response, where the audience approves a teaching with pleasure, is meant in a conventional sense, whereas this sutta shows how for an arahant all such responses are transcended.

    ↩ mn1:194.9