| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १
Majjhima Nikāya 1
The Middle-Length Suttas Collection 1
मूलपरियायसुत्त
Mūlapariyāyasutta
The Root of the Going Round
एवं मे सुतं—एकं समयं भगवा उक्कट्ठायं विहरति सुभगवने सालराजमूले। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“सब्बधम्ममूलपरियायं वो, भिक्खवे, देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will teach you the explanation of the root of the going round. Listen and apply your minds well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“इध, भिक्खवे, अस्सुतवा पुथुज्जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो—पथविं पथवितो सञ्जानाति; पथविं पथवितो सञ्ञत्वा पथविं मञ्ञति, पथविया मञ्ञति, पथवितो मञ्ञति, पथविं मेति मञ्ञति, पथविं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
“Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—pathaviṁ1 pathavito sañjānāti; pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
“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 good persons, and are neither skilled nor trained in the teaching of the good persons. They perceive earth as earth. 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 take pleasure in earth. Why is that? Because they haven’t completely understood it, I say.
आपं आपतो सञ्जानाति; आपं आपतो सञ्ञत्वा आपं मञ्ञति, आपस्मिं मञ्ञति, आपतो मञ्ञति, आपं मेति मञ्ञति, आपं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Āpaṁ āpato sañjānāti; āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive water as water. Having perceived water as water, they conceive it to be water … Why is that? Because they haven’t completely understood it, I say.
तेजं तेजतो सञ्जानाति; तेजं तेजतो सञ्ञत्वा तेजं मञ्ञति, तेजस्मिं मञ्ञति, तेजतो मञ्ञति, तेजं मेति मञ्ञति, तेजं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Tejaṁ tejato sañjānāti; tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive fire as fire. Having perceived fire as fire, they conceive it to be fire … Why is that? Because they haven’t completely understood it, I say.
वायं वायतो सञ्जानाति; वायं वायतो सञ्ञत्वा वायं मञ्ञति, वायस्मिं मञ्ञति, वायतो मञ्ञति, वायं मेति मञ्ञति, वायं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Vāyaṁ vāyato sañjānāti; vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive air as air. Having perceived air as air, they conceive it to be air … Why is that? Because they haven’t completely understood it, I say.
भूते भूततो सञ्जानाति; भूते भूततो सञ्ञत्वा भूते मञ्ञति, भूतेसु मञ्ञति, भूततो मञ्ञति, भूते मेति मञ्ञति, भूते अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive creatures as creatures. Having perceived creatures as creatures, they conceive it to be creatures … Why is that? Because they haven’t completely understood it, I say.
देवे देवतो सञ्जानाति; देवे देवतो सञ्ञत्वा देवे मञ्ञति, देवेसु मञ्ञति, देवतो मञ्ञति, देवे मेति मञ्ञति, देवे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive gods as gods. Having perceived gods as gods, they conceive it to be gods … Why is that? Because they haven’t completely understood it, I say.
पजापतिं पजापतितो सञ्जानाति; पजापतिं पजापतितो सञ्ञत्वा पजापतिं मञ्ञति, पजापतिस्मिं मञ्ञति, पजापतितो मञ्ञति, पजापतिं मेति मञ्ञति, पजापतिं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Pajāpatiṁ pajāpatito sañjānāti; pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the Progenitor as the Progenitor. Having perceived the Progenitor as the Progenitor, they conceive it to be the Progenitor … Why is that? Because they haven’t completely understood it, I say.
ब्रह्मं ब्रह्मतो सञ्जानाति; ब्रह्मं ब्रह्मतो सञ्ञत्वा ब्रह्मं मञ्ञति, ब्रह्मस्मिं मञ्ञति, ब्रह्मतो मञ्ञति, ब्रह्मं मेति मञ्ञति, ब्रह्मं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Brahmaṁ brahmato sañjānāti; brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive Brahmā as Brahmā. Having perceived Brahmā as Brahmā, they conceive it to be Brahmā … Why is that? Because they haven’t completely understood it, I say.
आभस्सरे आभस्सरतो सञ्जानाति; आभस्सरे आभस्सरतो सञ्ञत्वा आभस्सरे मञ्ञति, आभस्सरेसु मञ्ञति, आभस्सरतो मञ्ञति, आभस्सरे मेति मञ्ञति, आभस्सरे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive those of streaming radiance as those of streaming radiance. Having perceived those of streaming radiance as those of streaming radiance, they conceive it to be those of streaming radiance … Why is that? Because they haven’t completely understood it, I say.
सुभकिण्हे सुभकिण्हतो सञ्जानाति; सुभकिण्हे सुभकिण्हतो सञ्ञत्वा सुभकिण्हे मञ्ञति, सुभकिण्हेसु मञ्ञति, सुभकिण्हतो मञ्ञति, सुभकिण्हे मेति मञ्ञति, सुभकिण्हे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive those replete with glory as those replete with glory. Having perceived those replete with glory as those replete with glory, they conceive it to be those replete with glory … Why is that? Because they haven’t completely understood it, I say.
वेहप्फले वेहप्फलतो सञ्जानाति; वेहप्फले वेहप्फलतो सञ्ञत्वा वेहप्फले मञ्ञति, वेहप्फलेसु मञ्ञति, वेहप्फलतो मञ्ञति, वेहप्फले मेति मञ्ञति, वेहप्फले अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive those of abundant fruit as those of abundant fruit. Having perceived those of abundant fruit as those of abundant fruit, they conceive it to be those of abundant fruit … Why is that? Because they haven’t completely understood it, I say.
अभिभुं अभिभुतो सञ्जानाति; अभिभुं अभिभुतो सञ्ञत्वा अभिभुं मञ्ञति, अभिभुस्मिं मञ्ञति, अभिभुतो मञ्ञति, अभिभुं मेति मञ्ञति, अभिभुं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Abhibhuṁ abhibhuto sañjānāti; abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the Vanquisher as the Vanquisher. Having perceived the Vanquisher as the Vanquisher, they conceive it to be the Vanquisher … Why is that? Because they haven’t completely understood it, I say.
आकासानञ्चायतनं आकासानञ्चायतनतो सञ्जानाति; आकासानञ्चायतनं आकासानञ्चायतनतो सञ्ञत्वा आकासानञ्चायतनं मञ्ञति, आकासानञ्चायतनस्मिं मञ्ञति, आकासानञ्चायतनतो मञ्ञति, आकासानञ्चायतनं मेति मञ्ञति, आकासानञ्चायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the dimension of infinite space as the dimension of infinite space. Having perceived the dimension of infinite space as the dimension of infinite space, they conceive it to be the dimension of infinite space … Why is that? Because they haven’t completely understood it, I say.
विञ्ञाणञ्चायतनं विञ्ञाणञ्चायतनतो सञ्जानाति; विञ्ञाणञ्चायतनं विञ्ञाणञ्चायतनतो सञ्ञत्वा विञ्ञाणञ्चायतनं मञ्ञति, विञ्ञाणञ्चायतनस्मिं मञ्ञति, विञ्ञाणञ्चायतनतो मञ्ञति, विञ्ञाणञ्चायतनं मेति मञ्ञति, विञ्ञाणञ्चायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the dimension of infinite consciousness as the dimension of infinite consciousness. Having perceived the dimension of infinite consciousness as the dimension of infinite consciousness, they conceive it to be the dimension of infinite consciousness … Why is that? Because they haven’t completely understood it, I say.
आकिञ्चञ्ञायतनं आकिञ्चञ्ञायतनतो सञ्जानाति; आकिञ्चञ्ञायतनं आकिञ्चञ्ञायतनतो सञ्ञत्वा आकिञ्चञ्ञायतनं मञ्ञति, आकिञ्चञ्ञायतनस्मिं मञ्ञति, आकिञ्चञ्ञायतनतो मञ्ञति, आकिञ्चञ्ञायतनं मेति मञ्ञति, आकिञ्चञ्ञायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the dimension of nothingness as the dimension of nothingness. Having perceived the dimension of nothingness as the dimension of nothingness, they conceive it to be the dimension of nothingness … Why is that? Because they haven’t completely understood it, I say.
नेवसञ्ञानासञ्ञायतनं नेवसञ्ञानासञ्ञायतनतो सञ्जानाति; नेवसञ्ञानासञ्ञायतनं नेवसञ्ञानासञ्ञायतनतो सञ्ञत्वा नेवसञ्ञानासञ्ञायतनं मञ्ञति, नेवसञ्ञानासञ्ञायतनस्मिं मञ्ञति, नेवसञ्ञानासञ्ञायतनतो मञ्ञति, नेवसञ्ञानासञ्ञायतनं मेति मञ्ञति, नेवसञ्ञानासञ्ञायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception. Having perceived the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception, they conceive it to be the dimension of neither perception nor non-perception … Why is that? Because they haven’t completely understood it, I say.
दिट्ठं दिट्ठतो सञ्जानाति; दिट्ठं दिट्ठतो सञ्ञत्वा दिट्ठं मञ्ञति, दिट्ठस्मिं मञ्ञति, दिट्ठतो मञ्ञति, दिट्ठं मेति मञ्ञति, दिट्ठं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Diṭṭhaṁ diṭṭhato sañjānāti; diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the seen as the seen. Having perceived the seen as the seen, they conceive it to be the seen … Why is that? Because they haven’t completely understood it, I say.
सुतं सुततो सञ्जानाति; सुतं सुततो सञ्ञत्वा सुतं मञ्ञति, सुतस्मिं मञ्ञति, सुततो मञ्ञति, सुतं मेति मञ्ञति, सुतं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Sutaṁ sutato sañjānāti; sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the heard as the heard. Having perceived the heard as the heard, they conceive it to be the heard … Why is that? Because they haven’t completely understood it, I say.
मुतं मुततो सञ्जानाति; मुतं मुततो सञ्ञत्वा मुतं मञ्ञति, मुतस्मिं मञ्ञति, मुततो मञ्ञति, मुतं मेति मञ्ञति, मुतं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Mutaṁ mutato sañjānāti; mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the thought as the thought. Having perceived the thought as the thought, they conceive it to be the thought … Why is that? Because they haven’t completely understood it, I say.
विञ्ञातं विञ्ञाततो सञ्जानाति; विञ्ञातं विञ्ञाततो सञ्ञत्वा विञ्ञातं मञ्ञति, विञ्ञातस्मिं मञ्ञति, विञ्ञाततो मञ्ञति, विञ्ञातं मेति मञ्ञति, विञ्ञातं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Viññātaṁ viññātato sañjānāti; viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive the known as the known. Having perceived the known as the known, they conceive it to be the known … Why is that? Because they haven’t completely understood it, I say.
एकत्तं एकत्ततो सञ्जानाति; एकत्तं एकत्ततो सञ्ञत्वा एकत्तं मञ्ञति, एकत्तस्मिं मञ्ञति, एकत्ततो मञ्ञति, एकत्तं मेति मञ्ञति, एकत्तं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Ekattaṁ ekattato sañjānāti; ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive oneness as oneness. Having perceived oneness as oneness, they conceive it to be oneness … Why is that? Because they haven’t completely understood it, I say.
नानत्तं नानत्ततो सञ्जानाति; नानत्तं नानत्ततो सञ्ञत्वा नानत्तं मञ्ञति, नानत्तस्मिं मञ्ञति, नानत्ततो मञ्ञति, नानत्तं मेति मञ्ञति, नानत्तं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Nānattaṁ nānattato sañjānāti; nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive diversity as diversity. Having perceived diversity as diversity, they conceive it to be diversity … Why is that? Because they haven’t completely understood it, I say.
सब्बं सब्बतो सञ्जानाति; सब्बं सब्बतो सञ्ञत्वा सब्बं मञ्ञति, सब्बस्मिं मञ्ञति, सब्बतो मञ्ञति, सब्बं मेति मञ्ञति, सब्बं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Sabbaṁ sabbato sañjānāti; sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive all as all. Having perceived all as all, they conceive it to be all … Why is that? Because they haven’t completely understood it, I say.
निब्बानं निब्बानतो सञ्जानाति; निब्बानं निब्बानतो सञ्ञत्वा निब्बानं मञ्ञति, निब्बानस्मिं मञ्ञति, निब्बानतो मञ्ञति, निब्बानं मेति मञ्ञति, निब्बानं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्ञातं तस्साऽति वदामि।
Nibbānaṁ nibbānato sañjānāti; nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. Taṁ kissa hetu? ‘Apariññātaṁ tassā’ti vadāmi.
They perceive Nibbana as Nibbana. Having perceived Nibbana as Nibbana, they conceive it to be Nibbana, they conceive it in Nibbana, they conceive it as Nibbana, they conceive that ‘Nibbana is mine’, they take pleasure in Nibbana. Why is that? Because they haven’t completely understood it, I say.
पुथुज्जनवसेन पठमनयभूमिपरिच्छेदो निट्ठितो।
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.
योपि सो, भिक्खवे, भिक्खु सेक्खो अप्पत्तमानसो अनुत्तरं योगक्खेमं पत्थयमानो विहरति, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं मा मञ्ञि, पथविया मा मञ्ञि, पथवितो मा मञ्ञि, पथविं मेति मा मञ्ञि, पथविं माभिनन्दि। तं किस्स हेतु? ‘परिञ्ञेय्यं तस्साऽति वदामि।
Yopi so, bhikkhave, bhikkhu sekkho2 appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya3 pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi.
A bhikkhu who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke, directly knows earth as earth. Having directly known earth as earth, let them not conceive it to be earth, let them not conceive it in earth, let them not conceive it as earth, let them not conceive that ‘earth is mine’, let them not take pleasure in earth. Why is that? So that they may completely understand it, I say.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं मा मञ्ञि, निब्बानस्मिं मा मञ्ञि, निब्बानतो मा मञ्ञि, निब्बानं मेति मा मञ्ञि, निब्बानं माभिनन्दि। तं किस्स हेतु? ‘परिञ्ञेय्यं तस्साऽति वदामि।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. Taṁ kissa hetu? ‘Pariññeyyaṁ tassā’ti vadāmi.
They directly know water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … They directly know Nibbana as Nibbana. Having directly known Nibbana as Nibbana, let them not conceive it to be Nibbana, let them not conceive it in Nibbana, let them not conceive it as Nibbana, let them not conceive that ‘Nibbana is mine’, let them not take pleasure in Nibbana. Why is that? So that they may completely understand it, I say.
सेक्खवसेन दुतियनयभूमिपरिच्छेदो निट्ठितो।
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.
योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्ञातं तस्साऽति वदामि।
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātaṁ tassā’ti vadāmi.
A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. Why is that? Because they have completely understood it, I say.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्ञातं तस्साऽति वदामि।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātaṁ tassā’ti vadāmi.
They directly know water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … They directly know Nibbana as Nibbana. Having directly known Nibbana as Nibbana, they do not conceive it to be Nibbana, they do not conceive it in Nibbana, they do not conceive it as Nibbana, they do not conceive that ‘Nibbana is mine’, they do not take pleasure in Nibbana. Why is that? Because they have completely understood it, I say.
खीणासववसेन ततियनयभूमिपरिच्छेदो निट्ठितो।
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.
योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञा विमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया रागस्स, वीतरागत्ता।
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā.
A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. Why is that? Because they’re free of greed due to the ending of greed.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया रागस्स, वीतरागत्ता।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā rāgassa, vītarāgattā.
They directly know water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … They directly know Nibbana as Nibbana. Having directly known Nibbana as Nibbana, they do not conceive it to be Nibbana, they do not conceive it in Nibbana, they do not conceive it as Nibbana, they do not conceive that ‘Nibbana is mine’, they do not take pleasure in Nibbana. Why is that? Because they’re free of greed due to the ending of greed.
खीणासववसेन चतुत्थनयभूमिपरिच्छेदो निट्ठितो।
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.
योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया दोसस्स, वीतदोसत्ता।
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā.
A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. Why is that? Because they’re free of hate due to the ending of hate.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया दोसस्स, वीतदोसत्ता।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā dosassa, vītadosattā.
They directly know water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … They directly know Nibbana as Nibbana. Having directly known Nibbana as Nibbana, they do not conceive it to be Nibbana, they do not conceive it in Nibbana, they do not conceive it as Nibbana, they do not conceive that ‘Nibbana is mine’, they do not take pleasure in Nibbana. Why is that? Because they’re free of hate due to the ending of hate.
खीणासववसेन पञ्चमनयभूमिपरिच्छेदो निट्ठितो।
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.
योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया मोहस्स, वीतमोहत्ता।
Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? Khayā mohassa, vītamohattā.
A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Having directly known earth as earth, they do not conceive it to be earth, they do not conceive it in earth, they do not conceive it as earth, they do not conceive that ‘earth is mine’, they do not take pleasure in earth. Why is that? Because they’re free of delusion due to the ending of delusion.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया मोहस्स, वीतमोहत्ता।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? Khayā mohassa, vītamohattā.
They directly know water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … They directly know Nibbana as Nibbana. Having directly known Nibbana as Nibbana, they do not conceive it to be Nibbana, they do not conceive it in Nibbana, they do not conceive it as Nibbana, they do not conceive that ‘Nibbana is mine’, they do not take pleasure in Nibbana. Why is that? Because they’re free of delusion due to the ending of delusion.
खीणासववसेन छट्ठनयभूमिपरिच्छेदो निट्ठितो।
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.
तथागतोपि, भिक्खवे, अरहं सम्मासम्बुद्धो पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्ञातन्तं तथागतस्साऽति वदामि।
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātantaṁ tathāgatassā’ti vadāmi.
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. 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 take pleasure in earth. Why is that? Because the Realized One has completely understood it to the end, I say.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्ञातन्तं तथागतस्साऽति वदामि।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Pariññātantaṁ tathāgatassā’ti vadāmi.
He directly knows water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … He directly knows Nibbana as Nibbana. Having directly known Nibbana as Nibbana, he does not conceive it to be Nibbana, he does not conceive it in Nibbana, he does not conceive it as Nibbana, he does not conceive that ‘Nibbana is mine’, he does not take pleasure in Nibbana. Why is that? Because the Realized One has completely understood it to the end, I say.
तथागतवसेन सत्तमनयभूमिपरिच्छेदो निट्ठितो।
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.
तथागतोपि, भिक्खवे, अरहं सम्मासम्बुद्धो पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्ञाय पथविं न मञ्ञति, पथविया न मञ्ञति, पथवितो न मञ्ञति, पथविं मेति न मञ्ञति, पथविं नाभिनन्दति। तं किस्स हेतु? ‘नन्दी दुक्खस्स मूलन्ऽति—इति विदित्वा ‘भवा जाति भूतस्स जरामरणन्ऽति। तस्मातिह, भिक्खवे, ‘तथागतो सब्बसो तण्हानं खया विरागा निरोधा चागा पटिनिस्सग्गा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति वदामि।
Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Taṁ kissa hetu? ‘Nandī4 dukkhassa mūlan’ti—iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi.
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. 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 take pleasure in earth. Why is that? Because he has understood that taking pleasure is the root of suffering, and that rebirth comes from continued existence; whoever has come to be gets old and dies. 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.
आपं …पे… तेजं … वायं … भूते … देवे … पजापतिं … ब्रह्मं … आभस्सरे … सुभकिण्हे … वेहप्फले … अभिभुं … आकासानञ्चायतनं … विञ्ञाणञ्चायतनं … आकिञ्चञ्ञायतनं … नेवसञ्ञानासञ्ञायतनं … दिट्ठं … सुतं … मुतं … विञ्ञातं … एकत्तं … नानत्तं … सब्बं … निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्ञाय निब्बानं न मञ्ञति, निब्बानस्मिं न मञ्ञति, निब्बानतो न मञ्ञति, निब्बानं मेति न मञ्ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘नन्दी दुक्खस्स मूलन्ऽति—इति विदित्वा ‘भवा जाति भूतस्स जरामरणन्ऽति। तस्मातिह, भिक्खवे, ‘तथागतो सब्बसो तण्हानं खया विरागा निरोधा चागा पटिनिस्सग्गा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धोऽति वदामी”ति।
Āpaṁ …pe… tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ … ābhassare … subhakiṇhe … vehapphale … abhibhuṁ … ākāsānañcāyatanaṁ … viññāṇañcāyatanaṁ … ākiñcaññāyatanaṁ … nevasaññānāsaññāyatanaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … ekattaṁ … nānattaṁ … sabbaṁ … nibbānaṁ nibbānato abhijānāti; nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. Taṁ kissa hetu? ‘Nandī dukkhassa mūlan’ti—iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti.
He directly knows water … fire … air … creatures … gods … the Progenitor … Brahmā … those of streaming radiance … those replete with glory … those of abundant fruit … the Vanquisher … the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … He directly knows Nibbana as Nibbana. Having directly known Nibbana as Nibbana, he does not conceive it to be Nibbana, he does not conceive it in Nibbana, he does not conceive it as Nibbana, he does not conceive that ‘Nibbana is mine’, he does not take pleasure in Nibbana. Why is that? Because he has understood that taking pleasure is the root of suffering, and that rebirth comes from continued existence; whoever has come to be gets old and dies. 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.”
तथागतवसेन अट्ठमनयभूमिपरिच्छेदो निट्ठितो।
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.
इदमवोच भगवा। न ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Na te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. But the bhikkhus took no pleasure in what the Buddha said.
मूलपरियायसुत्तं निट्ठितं पठमं।
Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
