MN1X — 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, disciples, 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 understanding of the true persons, is unskilled in the true persons teaching, undisciplined in the true persons teaching. He perceives the earth element as 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 the water element as the water element, he conceives about it, he conceives himself in it, he conceives himself arising from it, he conceives, The water element is me, and he delights in it.
He perceives the fire element as the fire element; having perceived the fire element as the fire element, he conceives about it, he conceives himself in it, he conceives himself arising from it, he conceives, The fire element is me, and he delights in it.
He perceives the air element as the air element; having perceived the air element as the air element, he conceives about it, he conceives himself in it, he conceives himself arising from it, he conceives, The air element is me, and he delights in it.
Why is that? I say it is because it has not been fully understood by him.
Beings
He perceives beings as beings; having perceived beings as beings, he conceives about them, he conceives, I am a being, he conceives himself arising from them, he conceives, I am this being, and he delights in being a being.
He perceives gods as gods; having perceived gods as gods, he conceives about them, he conceives, I am a god, he conceives himself arising from them, he conceives, I am this god, and he delights in being a god.
He perceives the Supreme as the Supreme; having perceived the Supreme as the Supreme, he conceives about it, he conceives, I am the Supreme, he conceives himself arising from it, he conceives, I am this Supreme, and he delights in being in the Supreme.
Why is that? I say it is because it has not been fully understood by him.
Jhānic Realms
First Jhāna (Lower Brahmā worlds):
He abides in first jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Second Jhāna – Ābhassara (Radiant) beings:
He abides in second jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Third Jhāna – Subhakiṇha (Beautiful) beings:
He abides in third jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Fourth Jhāna – Vehapphala (Fruitful) beings:
He abides in fourth jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Abhibhu (Overcomer / Supreme Lord):
He abides in mastery with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
*Why is that? I say it is because it has not been fully understood by him.
### *The Formless / Arūpa-loka Realms – Ordinary Person*
Infinite Space (Ākāsānañcāyatana):
He abides in Infinite Space with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Infinite Consciousness (Viññāṇañcāyatana):
He abides in Infinite Consciousness with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Nothingness (Ākiñcaññāyatana):
He abides in Nothingness with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana):
He abides in Neither Perception nor Non-Perception with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
*Why is that? I say it is because it has not been fully understood by him.
This sequence now reflects the *ordinary persons perspective* as described in MN 1: they *perceive these realms, identify with them, mentally cling, and delight*, unlike a learner who has begun abandoning conceit.
If you like, I can *also do the full sequence for the elemental and sense-object realms for ordinary persons*, so the *entire MN 1 sequence is mapped out* for uninstructed people. Do you want me to do that next?
The Janic Realms
First Jhāna (Lower Brahmā worlds): He abides in first jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Second Jhāna – Ābhassara (Radiant) beings: He abides in second jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Third Jhāna – Subhakiṇha (Beautiful) beings: He abides in third jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Fourth Jhāna – Vehapphala (Fruitful) beings: He abides in fourth jhāna with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Abhibhu (Overcomer / Supreme Lord):He abides in mastery with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Why is that? I say it is because it has not been fully understood by him.
The Formless Realms
He abides in Infinite Space with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
He abides in Infinite Consciousness with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
He abides in Nothingness with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
He abides in Neither Perception nor Non-Perception with awareness; having directly known it, he conceives of it as self, identifies with it, conceives it as mine, and delights in it.
Why is that? I say it is because it has not been fully understood by him.
Perceiving the Sense Objects
One perceives the seen as seen; having perceived the seen as seen, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am a seer, and one delights in being a seer.
One perceives the heard as heard; having perceived the heard as heard, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am a hearer, and one delights in being a hearer.
One perceives the sensed as sensed; having perceived the sensed as sensed, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am a feeler, and one delights in being a feeler.
One perceives the known as known; having perceived the known as known, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am a knower, and one delights in being a knower.
One perceives unity as unity; having perceived unity as unity, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am unity, and one delights in being unity.
One perceives diversity as diversity; having perceived diversity as diversity, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am diversity, and one delights in being diversity.
One perceives the whole as whole; having perceived the whole as whole, one conceives about it, one conceives oneself in it, one conceives oneself arising from it, one conceives, I am the whole, and one delights in being the whole.
Why is that? I say it is because it has not been fully understood by him.
He perceives Nibbāna as Nibbāna; having perceived Nibbāna as Nibbāna, he conceives about it, he imagines himself arising from it, he conceives, I want Nibbāna to be mine, and he delights in 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 as earth.
Having directly known the earth as earth, he should not conceive about earth, should not conceive himself in earth, should not conceive himself arising from earth, should not conceive earth is mine, and should not delight in earth.
Having directly known water as water, he should not conceive about water, should not conceive himself in water, should not conceive himself arising from water, should not conceive water is mine, and should not delight in water.
Having directly known fire as fire, he should not conceive about fire, should not conceive himself in fire, should not conceive himself arising from fire, should not conceive fire is mine, and should not delight in fire.
Having directly known air as air, he should not conceive about air, should not conceive himself in air, should not conceive himself arising from air, should not conceive air is mine, and should not delight in air.
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 I am this being, 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, should not conceive I am this god, and should not delight in being a god.
Having directly known the Lord of creatures as Lord of creatures, he should not conceive about the Lord of creatures, should not conceive himself as the Lord of creatures, should not conceive himself arising from them, should not conceive I am the Lord of creatures, and should not delight in being the Lord of creatures.
Why is that? That should be fully understood, I say.
He abides in first jhāna with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 with awareness; 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 Brahma as Brahma, he should not conceive about Brahma, should not conceive himself in Brahma, should not conceive himself arising from Brahma, should not conceive Brahma is mine, and should not delight in Brahma.
Having directly known the luminescent deities as luminescent deities, he should not conceive about them, should not conceive himself in them, should not conceive himself arising from them, should not conceive they are mine, and should not delight in them.
Having directly known the radiant deities as radiant deities, he should not conceive about them, should not conceive himself in them, should not conceive himself arising from them, should not conceive they are mine, and should not delight in them.
Having directly known the fruitful realms as fruitful realms, he should not conceive about them, should not conceive himself in them, should not conceive himself arising from them, should not conceive they are mine, and should not delight in them.
Having directly known the Overcomers (Abhibhu) as Overcomers, he should not conceive about them, should not conceive himself in them, should not conceive himself arising from them, should not conceive they are mine, and should not delight in them.
Having directly known the realm of infinite space as infinite space, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the realm of infinite consciousness as infinite consciousness, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the realm of nothingness as nothingness, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the realm of neither-perception-nor-non-perception as neither-perception-nor-non-perception, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the seen as seen, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the heard as heard, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the sensed as sensed, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the cognized as cognized, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known unity as unity, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known diversity as diversity, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
Having directly known the whole as whole, he should not conceive about it, should not conceive himself in it, should not conceive himself arising from it, should not conceive it is mine, and should not delight in it.
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, the section on the learners perspective is concluded.
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 as earth.
Having directly known the earth as earth, he does not conceive about earth, does not conceive himself in earth, does not conceive himself arising from earth, does not conceive earth is mine, does not delight in earth.
Why is that? That has been fully understood, I say.
Water... Fire... Air... Beings... Gods... Lord of creatures... Brahma... Luminescent deities... Radiant deities... Fruitful realms... Overcomes... Realm of infinite space... Realm of infinite consciousness... Realm of nothingness... Realm of neither-perception-nor-non-perception... Seen... Heard... Sensed... Cognized... Unity... Diversity... All... He directly knows Nirvana as Nirvana.
Having directly known Nirvana as Nirvana, he does not conceive about Nirvana, does not conceive himself in Nirvana, does not conceive himself arising from Nirvana, does not conceive Nirvana is mine, does not delight in Nirvana.
Why is that? That has been fully understood, I say.
Thus, the section on the perspective of one with taints destroyed is concluded.
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 as earth.
By fully knowing earth as earth, one does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it.
What is the reason for this? Because desire has been eradicated and one is without passion.
Water…
Fire…
Air…
Beings…
Gods…
Pajāpati…
Brahma…
The realm of streaming radiance…
The realm of beauty…
The realm of great reward…
The overlord…
The realm of infinite space…
The realm of infinite consciousness…
The realm of nothingness…
The realm of neither perception nor non-perception…
The seen…
The heard…
The sensed…
The cognized…
Unity…
Diversity…
All…
He knows nirvana as nirvana; having fully understood nirvana, he does not conceive of nirvana as Self, does not identify with it, does not conceive of it as mine, nor delight in it. What is the reason for this? Due to the eradication of desire and being without passion.
Upon the destruction of the defilements, the discussion of the fourth method is concluded.
Moreover, disciples, an Arahant, a disciple with destroyed defilements, who has accomplished his task, laid down the burden, attained his goal, destroyed the fetters of becoming, and is perfectly liberated with right understanding, knows earth as earth; by knowing earth as earth, he does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it.
What is the reason for this? Due to the eradication of aversion and being without aversion.
Water…
Fire…
Air…
Beings…
Gods…
Pajāpati…
Brahma…
The realm of streaming radiance…
The realm of beauty…
The realm of great reward…
The overlord…
The realm of infinite space…
The realm of infinite consciousness…
The realm of nothingness…
The realm of neither perception nor non-perception…
The seen…
The heard…
The sensed…
The cognized…
Unity…
Diversity…
All…
He knows nirvana as nirvana; having fully comprehended nirvana, he does not conceive of nirvana as Self, does not identify with it, does not conceive of it as mine, nor delight in it.
What is the reason for this? Due to the eradication of aversion and being without aversion.
Upon the destruction of the defilements, the discussion of the fifth method is concluded.
Moreover, disciples, an Arahant, a disciple with destroyed defilements, who has accomplished his task, laid down the burden, attained his goal, destroyed the fetters of becoming, and is perfectly liberated with right understanding, knows earth as earth; by knowing earth as earth, he does not regard earth as Self, does not identify with it, does not conceive of it as mine, nor delight in it.
What is the reason for this? Due to the eradication of delusion and being without delusion.
Water…
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
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...
What is Heard...
What is Sensed...
What is Cognized...
Unity...
Diversity...
Everything...
He realizes Nibbāna as Nibbāna; having fully understood Nibbāna as Nibbāna, he does not imagine about Nibbāna, he does not think of Nibbāna as Nibbāna, he does not consider Nibbāna as my Nibbāna, he does not delight in Nibbāna.
What is the reason for that? Because of the destruction of delusion, due to the absence of delusion.
With the cessation of the corruptions of the mind, the sixth level has been concluded.
In the same way, disciples, the Tathāgata, Arahant, fully enlightened Tathāgata knows the earth as earth; having fully understood the earth as earth, he does not imagine about the earth, he does not think of the earth as earth, he does not consider the earth as my earth, he does not delight in the earth.
What is the reason for that? I declare that the Tathāgata has fully comprehended it.
Water...
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
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...
What is Heard...
What is Sensed...
What is Cognized...
Unity...
Diversity...
Everything...
He realizes Nibbāna as Nibbāna; having fully understood Nibbāna as Nibbāna, he does not imagine about Nibbāna, he does not think of Nibbāna as Nibbāna, he does not consider Nibbāna as my Nibbāna, he does not delight in Nibbāna.
What is the reason for that? I declare that the Tathāgata has fully comprehended it.
With the perspective of the Tathāgata, the seventh analytical level has been concluded.
Similarly, disciples, the Tathāgata, Arahant, fully enlightened Tathāgata knows the earth as earth; having fully understood the earth as earth, he does not imagine about the earth, he does not think of the earth as earth, he does not consider the earth as my earth, he does not delight in the earth.
What is the reason for that? Delight is the root of suffering, knowing thus that renewal of existence is birth, decay, and death of those that have come to be.
Therefore, disciples, I declare that the Tathāgata, by the complete destruction, dispassion, cessation, renunciation, and relinquishment of all craving, has fully awakened to the unsurpassed perfect enlightenment.
Water...
Fire...
Air...
Creatures...
Deities...
The Creator...
Brahma...
Ābhassara...
Subhakiṇha...
Vehapphala...
The Overcoming One...
The Realm of Infinite Space...
The Realm of Infinite Consciousness...
The Realm of Nothingness...
The Realm of Neither Perception nor Non-Perception...
Seen…
Heard…
Sensed…
Known…
Unity…
Multiplicity…
All…
He directly knows nibbāna as nibbāna; having directly known nibbāna as nibbāna, he does not conceive nibbāna as mine, he does not conceive I am in nibbāna, he does not conceive in nibbāna, he does not conceive from nibbāna, he does not conceive nibbāna is mine, he does not delight in nibbāna.
What is the reason for this? They know, Delight is the root of suffering, having understood this, they realize, From existence comes birth, from the born comes aging and death.
Therefore, disciples, I declare: A Tathāgata, having completely abandoned all craving, through dispassion, cessation, relinquishment, and letting go, has awakened to the unsurpassed perfect enlightenment.
Thus ends the section delineating the eight bases of the Tathāgata.
This was said by the Blessed One. The disciples did not delight in the Blessed Ones words. The Discourse on the Root of All Things is complete.