Virtuous Life Is Noble

A Wise One’s Life Is Great

mūlapariyāya suttaṃ. The Root of All Things

majjhima nikāya

middle length discourses

mūlapariyāya suttaṃ

1. The Root of All Things

thus have i heard. On one occasion the Blessed One was living in Ukkaṭṭhā in the Subhaga Grove at the root of a royal sāla tree. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:

“Bhikkhus, I shall teach you a discourse on the root of all things. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

The Ordinary Person

“Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, perceives earth as earth. Having perceived earth as earth, he conceives himself as earth, he conceives himself in earth, he conceives himself apart from earth, he conceives earth to be ‘mine,’ he delights in earth. Why is that? Because he has not fully understood it, I say.

“He perceives water as water. Having perceived water as water, he conceives himself as water, he conceives himself in water, he conceives himself apart from water, he conceives water to be ‘mine,’ he delights in water. Why is that? Because he has not fully understood it, I say.

“He perceives fire as fire. Having perceived fire as fire, he conceives himself as fire, he conceives himself in fire, he conceives himself apart from fire, he conceives fire to be ‘mine,’ he delights in fire. Why is that? Because he has not fully understood it, I say.

“He perceives air as air. Having perceived air as air, he conceives himself as air, he conceives himself in air, he conceives himself apart from air, he conceives air to be ‘mine,’ he delights in air. Why is that? Because he has not fully understood it, I say.

“He perceives beings as beings. Having perceived beings as beings, he conceives beings, he conceives himself in beings, he conceives himself apart from beings, he conceives beings to be ‘mine,’ he delights in beings. Why is that? Because he has not fully understood it, I say.

“He perceives gods as gods. Having perceived gods as gods, he conceives gods, he conceives himself in gods, he conceives himself apart from gods, he conceives gods to be ‘mine,’ he delights in gods. Why is that? Because he has not fully understood it, I say.

“He perceives Pajāpati as Pajāpati. Having perceived Pajāpati as Pajāpati, he conceives Pajāpati, he conceives himself in Pajāpati, he conceives himself apart from Pajāpati, he conceives Pajāpati to be ‘mine,’ he delights in Pajāpati. Why is that? Because he has not fully understood it, I say.

“He perceives Brahmā as Brahmā. Having perceived Brahmā as Brahmā, he conceives Brahmā, he conceives himself in Brahmā, he conceives himself apart from Brahmā, he conceives Brahmā to be ‘mine,’ he delights in Brahmā. Why is that? Because he has not fully understood it, I say.

“He perceives the gods of Streaming Radiance as the gods of Streaming Radiance. Having perceived the gods of Streaming Radiance as the gods of Streaming Radiance, he conceives the gods of Streaming Radiance, he conceives himself in the gods of Streaming Radiance, he conceives himself apart from the gods of Streaming Radiance, he conceives the gods of Streaming Radiance to be ‘mine,’ he delights in the gods of Streaming Radiance. Why is that? Because he has not fully understood it, I say.

“He perceives the gods of Refulgent Glory as the gods of Refulgent Glory. Having perceived the gods of Refulgent Glory as the gods of Refulgent Glory, he conceives the gods of Refulgent Glory, he conceives himself in the gods of Refulgent Glory, he conceives himself apart from the gods of Refulgent Glory, he conceives the gods of Refulgent Glory to be ‘mine,’ he delights in the gods of Refulgent Glory. Why is that? Because he has not fully understood it, I say.

“He perceives the gods of Great Fruit as the gods of Great Fruit. Having perceived the gods of Great Fruit as the gods of Great Fruit, he conceives the gods of Great Fruit, he conceives himself in the gods of Great Fruit, he conceives himself apart from the gods of Great Fruit, he conceives the gods of Great Fruit to be ‘mine,’ he delights in the gods of Great Fruit. Why is that? Because he has not fully understood it, I say.

“He perceives the Overlord as the Overlord. Having perceived the Overlord as the Overlord, he conceives the Overlord, he conceives himself in the Overlord, he conceives himself apart from the Overlord, he conceives the Overlord to be ‘mine,’ he delights in the Overlord. Why is that? Because he has not fully understood it, I say.

“He perceives the base of infinite space as the base of infinite space. Having perceived the base of infinite space as the base of infinite space, he conceives himself as the base of infinite space, he conceives himself in the base of infinite space, he conceives himself apart from the base of infinite space, he conceives the base of infinite space to be ‘mine,’ he delights in the base of infinite space. Why is that? Because he has not fully understood it, I say.

“He perceives the base of infinite consciousness as the base of infinite consciousness. Having perceived the base of infinite consciousness as the base of infinite consciousness, he conceives himself as the base of infinite consciousness, he conceives himself in the base of infinite consciousness, he conceives himself apart from the base of infinite consciousness, he conceives the base of infinite consciousness to be ‘mine,’ he delights in the base of infinite consciousness. Why is that? Because he has not fully understood it, I say.

“He perceives the base of nothingness as the base of nothingness. Having perceived the base of nothingness as the base of nothingness, he conceives himself as the base of nothingness, he conceives himself in the base of nothingness, he conceives himself apart from the base of nothingness, he conceives the base of nothingness to be ‘mine,’ he delights in the base of nothingness. Why is that? Because he has not fully understood it, I say.

“He perceives the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception. Having perceived the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception, he conceives himself as the base of neither-perception-nor-non-perception, he conceives himself in the base of neither-perception-nor-non-perception, he conceives himself apart from the base of neither-perception-nor-non-perception, he conceives the base of neither-perception-nor-non-perception to be ‘mine,’ he delights in the base of neither-perception-nor-non-perception. Why is that? Because he has not fully understood it, I say.

“He perceives the seen as the seen. Having perceived the seen as the seen, he conceives himself as the seen, he conceives himself in the seen, he conceives himself apart from the seen, he conceives the seen to be ‘mine,’ he delights in the seen. Why is that? Because he has not fully understood it, I say.

“He perceives the heard as the heard. Having perceived the heard as the heard, he conceives himself as the heard, he conceives himself in the heard, he conceives himself apart from the heard, he conceives the heard to be ‘mine,’ he delights in the heard. Why is that? Because he has not fully understood it, I say.

“He perceives the sensed as the sensed. Having perceived the sensed as the sensed, he conceives himself as the sensed, he conceives himself in the sensed, he conceives himself apart from the sensed, he conceives the sensed to be ‘mine,’ he delights in the sensed. Why is that? Because he has not fully understood it, I say.

“He perceives the cognized as the cognized. Having perceived the cognized as the cognized, he conceives himself as the cognized, he conceives himself in the cognized, he conceives himself apart from the cognized, he conceives the cognized to be ‘mine,’ he delights in the cognized. Why is that? Because he has not fully understood it, I say.

“He perceives unity as unity. Having perceived unity as unity, he conceives himself as unity, he conceives himself in unity, he conceives himself apart from unity, he conceives unity to be ‘mine,’ he delights in unity. Why is that? Because he has not fully understood it, I say.

“He perceives diversity as diversity. Having perceived diversity as diversity, he conceives himself as diversity, he conceives himself in diversity, he conceives himself apart from diversity, he conceives diversity to be ‘mine,’ he delights in diversity. Why is that? Because he has not fully understood it, I say.

“He perceives all as all. Having perceived all as all, he conceives himself as all, he conceives himself in all, he conceives himself apart from all, he conceives all to be ‘mine,’ he delights in all. Why is that? Because he has not fully understood it, I say.

“He perceives Nibbāna as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives himself as Nibbāna, he conceives himself in Nibbāna, he conceives himself apart from Nibbāna, he conceives Nibbāna to be ‘mine,’ he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

The Disciple in Higher Training

“Bhikkhus, a bhikkhu who is in higher training, whose mind has not yet reached the goal, and who is still aspiring to the supreme security from bondage, directly knows earth as earth. Having directly known earth as earth, he should not conceive himself as earth, he should not conceive himself in earth, he should not conceive himself apart from earth, he should not conceive earth to be ‘mine,’ he should not delight in earth. Why is that? Because he must fully understand it, I say. 28–49. “He directly knows water as water…He directly knows all as all…

“He directly knows Nibbāna as Nibbāna. Having directly known Nibbāna as Nibbāna, he should not conceive himself as Nibbāna, he should not conceive himself in Nibbāna, he should not conceive himself apart from Nibbāna, he should not conceive Nibbāna to be ‘mine,’ he should not delight in Nibbāna. Why is that? Because he must fully understand it, I say.

The Arahant—I

“Bhikkhus, a bhikkhu who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, he too directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he has fully understood it, I say.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because he has fully understood it, I say.

The Arahant—Ii

“Bhikkhus, a bhikkhu who is an arahant…completely liberated through final knowledge, he too directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he is free from lust through the destruction of lust.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because he is free from lust through the destruction of lust.

The Arahant—Iii

“Bhikkhus, a bhikkhu who is an arahant…completely liberated through final knowledge, he too directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he is free from hate through the destruction of hate.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because he is free from hate through the destruction of hate.

The Arahant—Iv

“Bhikkhus, a bhikkhu who is an arahant…completely liberated through final knowledge, he too directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he is free from delusion through the destruction of delusion.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because he is free from delusion through the destruction of delusion.

The Tathāgata—I

“Bhikkhus, the Tathāgata, too, accomplished and fully enlightened, directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because the Tathāgata has fully understood it to the end, I say.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because the Tathāgata has fully understood it to the end, I say.

The Tathāgata—Ii

“Bhikkhus, the Tathāgata, too, accomplished and fully enlightened, directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be ‘mine,’ he does not delight in earth. Why is that? Because he has understood that delight is the root of suffering, and that with being as condition there is birth, and that for whatever has come to be there is ageing and death. Therefore, bhikkhus, through the complete destruction, fading away, cessation, giving up, and relinquishing of cravings, the Tathāgata has awakened to supreme full enlightenment, I say.

“He too directly knows water as water…Nibbāna as Nibbāna…Why is that? Because he has understood that delight is the root of suffering, and that with being as condition there is birth, and that for whatever has come to be there is ageing and death. Therefore, bhikkhus, through the complete destruction, fading away, cessation, giving up, and relinquishing of cravings, the Tathāgata has awakened to supreme full enlightenment, I say.”

Saluting Venerables yields four benefits

The Simile of the Cloth

thus have i heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:

“Bhikkhus, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look poorly dyed and impure in colour. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected. Bhikkhus, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected.

“What, bhikkhus, are the imperfections that defile the mind? Covetousness and unrighteous greed is an imperfection that defiles the mind. Ill will…anger…resentment…contempt… insolence…envy…avarice…deceit…fraud…obstinacy… rivalry…conceit…arrogance…vanity… …negligence is an imperfection that defiles the mind.

“Knowing that covetousness and unrighteous greed is an imperfection that defiles the mind, a bhikkhu abandons it. Knowing that ill will…negligence is an imperfection that defiles the mind, a bhikkhu abandons it.

“When a bhikkhu has known that covetousness and unrighteous greed is an imperfection that defiles the mind and has abandoned it; when a bhikkhu has known that ill will…negligence is an imperfection that defiles the mind and has abandoned it, he acquires unwavering confidence in the Buddha thus: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’

“He acquires unwavering confidence in the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’

“He acquires unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way, that is, the four pairs of persons, the eight types of individuals; this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’

“When he has given up, expelled, released, abandoned, and relinquished the imperfections of the mind in part, he considers thus: ‘I am possessed of unwavering confidence in the Buddha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.

“He considers thus: ‘I am possessed of unwavering confidence in the Dhamma,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.

“He considers thus: ‘I am possessed of unwavering confidence in the Sangha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.

“He considers thus: ‘The imperfections of the mind have in part been given up, expelled, released, abandoned, and relinquished by me,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.

“Bhikkhus, if a bhikkhu of such virtue, such a state of concentration, and such wisdom eats almsfood consisting of choice hill rice along with various sauces and curries, even that will be no obstacle for him. Just as a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace, so too, if a bhikkhu of such virtue…eats almsfood…that will be no obstacle for him.

“He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.

“He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

“He understands thus: ‘There is this, there is the inferior, there is the superior, and beyond there is an escape from this whole field of perception.’

“When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ Bhikkhus, this bhikkhu is called one bathed with the inner bathing.”

Now on that occasion the brahmin Sundarika Bhāradvāja was sitting not far from the Blessed One. Then he said to the Blessed One: “But does Master Gotama go to the Bāhukā River to bathe?”

“Why, brahmin, go to the Bāhukā River? What can the Bāhukā River do?”

“Master Gotama, the Bāhukā River is held by many to give liberation, it is held by many to give merit, and many wash away their evil actions in the Bāhukā River.”

Then the Blessed One addressed the brahmin Sundarika Bhāradvāja in stanzas:

“Bāhukā and Adhikakkā,
Gayā and Sundarikā too,
Payāga and Sarassatī,
And the stream Bahumatī—
A fool may there forever bathe
Yet will not purify dark deeds.

What can the Sundarikā bring to pass?
What the Payāga? What the Bāhukā?
They cannot purify an evil-doer,
A man who has done cruel and brutal deeds.

One pure in heart has evermore
The Feast of Spring, the Holy Day;
One fair in act, one pure in heart
Brings his virtue to perfection.

It is here, brahmin, that you should bathe,
To make yourself a refuge for all beings.
And if you speak no falsehood
Nor work harm for living beings,
Nor take what is offered not,
With faith and free from avarice,
What need for you to go to Gayā?
For any well will be your Gayā.”

When this was said, the brahmin Sundarika Bhāradvāja said: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama, I would receive the full admission.”

And the brahmin Sundarika Bhāradvāja received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Bhāradvāja, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Bhāradvāja became one of the arahants.

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