THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

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robertk
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THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

Post by robertk »

This topic will look at the
The Mulapariyaya Sutta
and its Commentaries.
I will be relying mainly on Bhikkhu Bodhi's wonderful translation.
https://www.amazon.com/Discourse-Root-E ... 9552400643
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robertk
Posts: 3951
Joined: Sat Jan 03, 2009 2:08 am

Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Muliapariyaya Sutta and its Commentaries

Post by robertk »

This is the Pali with English translation by Sujato taken from suttacentral
( i will format when I have time)

middle discourses 1 majjhima nikāya 1
The Root of All Things Mūlapariyāyasutta
so i have heard.
evaṃ me sutaṃ—
At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.
ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle.
There the Buddha addressed the mendicants
, Tatra kho bhagavā bhikkhū āmantesi:
“Mendicants!” “bhikkhavo”ti.
“Venerable sir,” they replied.
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. The Buddha said this: Bhagavā etadavoca:
“Mendicants, I will teach you the explanation of the root of all things.
“sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Listen and pay close attention, I will speak.” Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied.
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
The Buddha said this: Bhagavā etadavoca:
“Take an uneducated 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.
“Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
They perceive earth as earth. pathaviṃpatha: path; way; road (in cpds.) range of, e.g. gaṇanapatha = range of calculation. + viṃ: ? pathavito sañjānāti;
But then they identify with earth, they identify regarding earth, they identify as earth, they identify that ‘earth is mine’, they take pleasure in earth. pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. Why is that?
Taṃ kissa hetu?
Because they haven’t completely understood it, I say. ‘
Apariññātaṃ tassā’ti vadāmi. (1)
They perceive water as water.
Āpaṃ āpato sañjānāti;
But then they identify with water
… āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati.
Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say. ‘
Apariññātaṃ tassā’ti vadāmi. (2)
They perceive fire as fire.
Tejaṃ tejato sañjānāti;

But then they identify with fire
… tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati.
Why is that?
Taṃ kissa hetu?
Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (3)
They perceive air as air.
Vāyaṃ vāyato sañjānāti; But then they identify with air
… vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (4)
They perceive creatures as creatures.
Bhūte bhūtato sañjānāti; But then they identify with creatures …
bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati.
Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (5)
They perceive gods as gods.
Deve devato sañjānāti;
But then they identify with gods …
deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati.
Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (6)
They perceive the Creator as the Creator.
Pajāpatiṃ pajāpatito sañjānāti; But then they identify with the Creator …
pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Why is that?
Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (7)
They perceive Brahmā as Brahmā. Brahmaṃ brahmato sañjānāti;
But then they identify with Brahmā
… brahmaṃ brahmato saññatvā brahmaṃ maññati, brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati.
Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (8)
They perceive the gods of streaming radiance as the gods of streaming radiance.
Ābhassare ābhassarato sañjānāti;
But then they identify with the gods of streaming radiance
… ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (9)
They perceive the gods replete with glory as the gods replete with glory.
Subhakiṇhe subhakiṇhato sañjānāti; But then they identify with the gods replete with glory
… subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati.
Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (10)
They perceive the gods of abundant fruit as the gods of abundant fruit.
Vehapphale vehapphalato sañjānāti; But then they identify with the gods of abundant fruit
… vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati.
Why is that? Taṃ kissa hetu?
Because they haven’t completely understood it, I say.
‘Apariññātaṃ tassā’ti vadāmi. (11)
They perceive the Overlord as the Overlord. Abhibhuṃ abhibhuto sañjānāti; But then they identify with the Overlord … abhibhuṃ abhibhuto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhuto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (12)
They perceive the dimension of infinite space as the dimension of infinite space. Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; But then they identify with the dimension of infinite space … ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (13)
They perceive the dimension of infinite consciousness as the dimension of infinite consciousness. Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; But then they identify with the dimension of infinite consciousness … viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (14)
They perceive the dimension of nothingness as the dimension of nothingness. Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; But then they identify with the dimension of nothingness … ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (15)
They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception. Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; But then they identify with the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (16)
They perceive the seen as the seen. Diṭṭhaṃ diṭṭhato sañjānāti; But then they identify with the seen … diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (17)
They perceive the heard as the heard. Sutaṃ sutato sañjānāti; But then they identify with the heard … sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (18)
They perceive the thought as the thought. Mutaṃ mutato sañjānāti; But then they identify with the thought … mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (19)
They perceive the known as the known. Viññātaṃ viññātato sañjānāti; But then they identify with the known … viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (20)
They perceive oneness as oneness. Ekattaṃ ekattato sañjānāti; But then they identify with oneness … ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (21)
They perceive diversity as diversity. Nānattaṃ nānattato sañjānāti; But then they identify with diversity … nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (22)
They perceive all as all. Sabbaṃ sabbato sañjānāti; But then they identify with all … sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (23)
They perceive extinguishment as extinguishment. Nibbānaṃ nibbānato sañjānāti; But then they identify with extinguishment, they identify regarding extinguishment, they identify as extinguishment, they identify that ‘extinguishment is mine’, they take pleasure in extinguishment. nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati, nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Why is that? Taṃ kissa hetu? Because they haven’t completely understood it, I say. ‘Apariññātaṃ tassā’ti vadāmi. (24)
Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

------------------------
A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary, directly knows earth as earth. Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti;

But they shouldn’t identify with earth, they shouldn’t identify regarding earth, they shouldn’t identify as earth, they shouldn’t identify that ‘earth is mine’, they shouldn’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi.
Why is that? Taṃ kissa hetu?

So that they may completely understand it, I say. ‘Pariññeyyaṃ tassā’ti vadāmi.

They directly know water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … They directly know extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But they shouldn’t identify with extinguishment, they shouldn’t identify regarding extinguishment, they shouldn’t identify as extinguishment, they shouldn’t identify that ‘extinguishment is mine’, they shouldn’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi.

Why is that? Taṃ kissa hetu? So that they may completely understand it, I say. ‘Pariññeyyaṃ tassā’ti vadāmi.
Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.
--------------------------------------------------------------


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 own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti;

But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati.
Why is that? Taṃ kissa hetu?

Because they have completely understood it, I say. ‘Pariññātaṃ tassā’ti vadāmi.

They directly know water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ …

They directly know extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti;
But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati.

Why is that? Taṃ kissa hetu?

Because they have completely understood it, I say. ‘Pariññātaṃ tassā’ti vadāmi.
Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

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 own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of greed due to the ending of greed. Khayā rāgassa, vītarāgattā.
They directly know water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … They directly know extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of greed due to the ending of greed. Khayā rāgassa, vītarāgattā.
Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.
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 own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti; But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of hate due to the ending of hate. Khayā dosassa, vītadosattā.
They directly know water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … They directly know extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of hate due to the ending of hate. Khayā dosassa, vītadosattā.
Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.
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 own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, sopi pathaviṃ pathavito abhijānāti; But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of delusion due to the ending of delusion. Khayā mohassa, vītamohattā.
They directly know water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … They directly know extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Why is that? Taṃ kissa hetu? Because they’re free of delusion due to the ending of delusion. Khayā mohassa, vītamohattā.
Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; But he doesn’t identify with earth, he doesn’t identify regarding earth, he doesn’t identify as earth, he doesn’t identify that ‘earth is mine’, he doesn’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Why is that? Taṃ kissa hetu? Because the Realized One has completely understood it to the end, I say. ‘Pariññātantaṃ tathāgatassā’ti vadāmi.
He directly knows water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … He directly knows extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But he doesn’t identify with extinguishment, he doesn’t identify regarding extinguishment, he doesn’t identify as extinguishment, he doesn’t identify that ‘extinguishment is mine’, he doesn’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Why is that? Taṃ kissa hetu? Because the Realized One has completely understood it to the end, I say. ‘Pariññātantaṃ tathāgatassā’ti vadāmi.
Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.
The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; But he doesn’t identify with earth, he doesn’t identify regarding earth, he doesn’t identify as earth, he doesn’t identify that ‘earth is mine’, he doesn’t take pleasure in earth. pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Why is that? Taṃ kissa hetu? Because he has understood that relishing is the root of suffering, ‘Nandī dukkhassa mūlan’ti— and that rebirth comes from continued existence; whoever has come to be gets old and dies. iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’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. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.
He directly knows water … Āpaṃ … pe … fire … tejaṃ … air … vāyaṃ … creatures … bhūte … gods … deve … the Creator … pajāpatiṃ … Brahmā … brahmaṃ … the gods of streaming radiance … ābhassare … the gods replete with glory … subhakiṇhe … the gods of abundant fruit … vehapphale … the Overlord … abhibhuṃ … the dimension of infinite space … ākāsānañcāyatanaṃ … the dimension of infinite consciousness … viññāṇañcāyatanaṃ … the dimension of nothingness … ākiñcaññāyatanaṃ … the dimension of neither perception nor non-perception … nevasaññānāsaññāyatanaṃ … the seen … diṭṭhaṃ … the heard … sutaṃ … the thought … mutaṃ … the known … viññātaṃ … oneness … ekattaṃ … diversity … nānattaṃ … all … sabbaṃ … He directly knows extinguishment as extinguishment. nibbānaṃ nibbānato abhijānāti; But he doesn’t identify with extinguishment, he doesn’t identify regarding extinguishment, he doesn’t identify as extinguishment, he doesn’t identify that ‘extinguishment is mine’, he doesn’t take pleasure in extinguishment. nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Why is that? Taṃ kissa hetu? Because he has understood that relishing is the root of suffering, ‘Nandī dukkhassa mūlan’ti— and that rebirth comes from continued existence; whoever has come to be gets old and dies. iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’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.” Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī”ti.
Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.
That is what the Buddha said. Idamavoca bhagavā. But the mendicants were not happy with what the Buddha said. Na te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Muliapariyaya Sutta and its Commentaries

Post by Wizard in the Forest »

I think this Sutta is pretty interesting as it talks about how we objectify things and then imagine our relationship with them. Anything, including Nibbāna can be falsely imagined into existence and personalized so that the experience feels real, but the real thing is not actually experienced. It is a delusion since there's no direct experience with that thing.

Don't imagine objects, don't imagine one’s self in regards to the relationship between self and the object, don't imagine one's self as that object, nor imagine an object as something that can be possessed.

So it's a warning against objectification, projections, and expectations.

But since the Mendicants were expecting a lesson on God they were disappointed.
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Muliapariyaya Sutta and its Commentaries

Post by JohnK »

Bhikkhu Bodhi’s final note on this discourse says that they
did not delight...apparently because the discourse probed too deeply into the tender regions of their own conceit, and perhaps their residual brahmanic views.
And interestingly,
At a later time, MA tells us, when their pride had been humbled, the Buddha expounded to these same bhikkhus the Gotamaka Sutta (AN 3:123/I.276), in the course of which they all attained arahantship.
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Muliapariyaya Sutta and its Commentaries

Post by JohnK »

Also, in his summary of the MN discourses, he says of this one
...This is one of the deepest and most difficult suttas in the Pali Canon...
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Muliapariyaya Sutta and its Commentaries

Post by JohnK »

Key distinctions (quotes from Bhikkhu Bodhi's translation):
Uninstructed "perceives" (already subtly misconstrues) earth as earth, "conceives [himself as] earth," (in, apart or as mine) -- further misconstruing, and "has not fully understood it," (etc. for fire, air...Nibbana)
Disciple in Higher Training "directly knows" earth as earth, and "should not conceive [himself as] earth," (in, apart or as mine),and "must fully understand it," (etc. for fire, air...Nibbana).
Arahant too "directly knows" earth as earth, but "does not conceive [himself as] earth," (in, apart, or as mine) and "has fully understood it," does not delight in earth because he is free from lust, hate and delusion, (etc. for fire, air...Nibbana).
Tathagata too "directly knows," "does not conceive [himself as] earth," (in, apart, or as mine), and "has fully understood it to the end." (etc. for fire, air,...Nibbana). He has "understood that delight is the root of suffering, and that with being [as condition] there is birth...ageing and death...through the complete destruction...of craving, the Tathagata has awakened to the supreme full enlightenment..."
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

Post by robertk »

Anguttara Nikaya VIII.30 Anuruddha Sutta In one sentence the Buddha told Anuruddha:
“This Dhamma is for one who enjoys non-complication, who delights in non-complication, not for one who enjoys & delights in complication
.”'

I looked up the pali of this sentence:

“nippapancaramassayam dhammo nippapancaratino nayam dhammo papancaramassa papancarintino”

What do you think the Buddha meant by complication and non-complication? I once heard someone –referring to this sutta- say this meant people should not think too much because this complicates things and takes people away from the present moment. And in a superficial way there is something in this. But we can always learn more.

Complication in this sutta is the English translation for papanca. There are three papanca – tanha (desire), ditthi(view) and mana (conceit). (see netti pakarana paragraph 203, 204).These three are said to prolong samasara vata , the round of births and deaths.


Here are some details on mannana:

About the mulapariyaya sutta: For this explanation I rely on the commentary translated by Bhikkhu Bodhi as well as his introduction. Bhikkhun Bodhi writes:

QUOTE
The Pali word we have rendered ''conceiving,'' mannana, comes from the root man, 'to think''. But what is indicated by this word is not simple discursive thinking, either of a morally wholesome or unwholesome character and may involve either a right or a wrong grasp of its object. The word mannana signifies a different, more developed type of thinking, one that is decidedly unwholesome and always involves a wrong grasp of the object. Mannana is distortional thinking-thinking which, under the domination of defiled prediliction, imputes to its object properties or relational implications grounded not in the thing itself, but in the constructive activity of the subjective imagination

The commentary says that mannana is a synonym for papanca . This is interesting as papanca is of three types: tanha, mana and ditthi (desire, conceit and craving). Now, as I understand it papanca is at a far deeper level than just the developed thinking Bodhi seems to indicate above. However , in other sections of his introduction he seems to acknowledge this.
For instance he has a note which says "it cannot be stressed strongly enogh that the ..basic structure of ego bias is already present in toto as a potential in the worldlings mental constitution". And in another section he relates mannana to the vipallasa (the perversions of cognition). He notes that there are three levels of perversion: perception (sanna) citta, and views (ditthi). He says "the perversion of perception occurs when the object is simply noted through one of the four distortional frames without further development. (this is the deepest level). If the object is subsequently reflected upon in the same mode there takes palce a perversion of thought. And if, through repeated reflection, the conviction arises that this frame yields an accurate picture of the world, the distortion has evolved into a pereversion of views." The four perversions are seeing the foul as beautiful, the unpleasuarable to be pleasuarable, the impermanent to be permanent and the not self to be self. Thus he acknowledges that these perversions (and mannana ) are also present before any thinking in words.

Bodhi writes:
QUOTE
It is significant in this respect that the commentary glosses the word mannana by the word papanca, The activity of conceiving, the commentary points out, is motivated by three underlying mental factors which impart to x craving (tanha) , conceit , and views . Under the influence of craving the egoistic bias comes to expression in thoughts of longing and desire. Under the influence of conceit it becomes manifest in judgments and comparisons whereby we rank ourselves as superior, equal, or inferior. And under the influence of views, i.e. the theoretical bent of thought, the ego-bias issues in dogmas, tenets, and speculations concerning the reality and nature of the personal self and its focus, the world. Whereas the uninstructed worldling conceives the aggregates through craving, conceit, and views' '' This is mine, this am I, this is my self,'' the learner knows to reverse this mode of consideration. Applying his direct knowledge to the aggregates, he contemplates them thus : '' This is not mine, this am I not, this is not my self '' By the first he attenuates craving, by the second of self. As he persists in his practice of contemplation, his insight gradually develops to maturity. In the commentary itself (p50) it says "concepts due to proliferation (papanca) are grounded upon perception
".

Robert
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

Post by robertk »

Taken from Venerable Bodhi's book:
edit: sorry I copied the intro from his book on the mahadinana and have removed it. Will put the right one later. :oops:
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

Post by JohnK »

Hi robertk. I was intending to read the latest post in this thread, but was reviewing the prior posts, and was struck by this:
robertk wrote: Mon Dec 30, 2019 10:43 am Bhikkhun Bodhi writes:

QUOTE
The Pali word we have rendered ''conceiving,'' mannana, comes from the root man, 'to think''...
Interesting that the English "conceiving" can also mean the physical act of conception, reproduction, a "becoming." And the word "conception" of course has "concept" in it. So this can be a reminder that thinking (of the typical kind) serves to re-produce a "self" and a "world" of experience. This may have had nothing to do with Bhikkhu Bodhi's choice of "conceiving," but I find it interesting nevertheless. This may be obvious to many, but it's the first time I saw the connection of these words. Edit: Noticing the connection between the English words "conceiving" and "conceit."

Now I have to go back and read today's post.
Last edited by JohnK on Sat Apr 18, 2020 5:49 pm, edited 1 time in total.
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Re: THE DISCOURSE ON THE ROOT OF EXISTENCE The Mulapariyaya Sutta and its Commentaries

Post by Ceisiwr »

Greetings everyone,

Just to add that mannana can also be translated as “imagine”, “conjecture” or “postulate”

Metta

:)
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can I release from doubting.
But knowing the most excellent Dhamma,
you will cross over the flood."


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