evaṃ mayā śrutam — ekasmin samaye bhagavān utkaṭāyāṃ viharati sma subhagavane śālarājamūle . tatra khalu bhagavān bhikṣūn āmantrayata — “bhikṣavaḥ” iti .

“bhadanta” iti te bhikṣavaḥ bhagavataḥ pratyaśrauṣuḥ . bhagavān etad avocat —

“sarvadharmamūlaparyāyaṃ vaḥ, bhikṣavaḥ, deśayiṣyāmi . taṃ śṛṇuta, sādhu manasi kuruta, bhāṣiṣye” iti . “evam, bhadanta” iti khalu te bhikṣavaḥ bhagavataḥ pratyaśrauṣuḥ . bhagavān etad avocat —

“iha, bhikṣavaḥ, aśrutavān pṛthagjanaḥ āryāṇām adarśī, āryadharmasya akovidaḥ, āryadharme avinītaḥ, satpuruṣāṇām adarśī, satpuruṣadharmasya akovidaḥ, satpuruṣadharme avinītaḥ — pṛthivīṃ pṛthivītvena saṃjānīte ; pṛthivīṃ pṛthivītvena saṃjñāya pṛthivīṃ manyate, pṛthivyāṃ manyate, pṛthivyāḥ manyate, pṛthivī me iti manyate, pṛthivīm abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

apaḥ aptvena saṃjānīte ; apaḥ aptvena saṃjñāya apaḥ manyate, apsu manyate, adbhyaḥ manyate, āpaḥ me iti manyate, apaḥ abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

tejaḥ tejastvena saṃjānīte ; tejaḥ tejastvena saṃjñāya tejaḥ manyate, tejasi manyate, tejasaḥ manyate, tejaḥ me iti manyate, tejaḥ abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

vāyuṃ vāyutvena saṃjānīte ; vāyuṃ vāyutvena saṃjñāya vāyuṃ manyate, vāyau manyate, vāyoḥ manyate, vāyuḥ me iti manyate, vāyum abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

bhūtāni bhūtatvena saṃjānīte ; bhūtāni bhūtatvena saṃjñāya bhūtāni manyate, bhūteṣu manyate, bhūtebhyaḥ manyate, bhūtāni me iti manyate, bhūtāni abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

devān devatvena saṃjānīte ; devān devatvena saṃjñāya devān manyate, deveṣu manyate, devebhyaḥ manyate, devāḥ me iti manyate, devān abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

prajāpatiṃ prajāpatitvena saṃjānīte ; prajāpatiṃ prajāpatitvena saṃjñāya prajāpatiṃ manyate, prajāpatau manyate, prajāpateḥ manyate, prajāpatiḥ me iti manyate, prajāpatim abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

brahmāṇaṃ brahmatvena saṃjānīte ; brahmāṇaṃ brahmatvena saṃjñāya brahmāṇaṃ manyate, brahmaṇi manyate, brahmaṇaḥ manyate, brahmā me iti manyate, brahmāṇam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

ābhāsvarān ābhāsvaratvena saṃjānīte ; ābhāsvarān ābhāsvaratvena saṃjñāya ābhāsvarān manyate, ābhāsvareṣu manyate, ābhāsvarebhyaḥ manyate, ābhāsvarāḥ me iti manyate, ābhāsvarān abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

śubhakṛtsnān śubhakṛtsnatvena saṃjānīte ; śubhakṛtsnān śubhakṛtsnatvena saṃjñāya śubhakṛtsnān manyate, śubhakṛtsneṣu manyate, śubhakṛtsnebhyaḥ manyate, śubhakṛtsnāḥ me iti manyate, śubhakṛtsnān abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

bṛhatphalān bṛhatphalatvena saṃjānīte ; bṛhatphalān bṛhatphalatvena saṃjñāya bṛhatphalān manyate, bṛhatphaleṣu manyate, bṛhatphalebhyaḥ manyate, bṛhatphalāḥ me iti manyate, bṛhatphalān abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

abhibhuvaṃ abhibhūtvena saṃjānīte ; abhibhuvaṃ abhibhūtvena saṃjñāya abhibhuvaṃ manyate, abhibhuvi manyate, abhibhuvaḥ manyate, abhibhūḥ me iti manyate, abhibhuvam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

ākāśānantyāyatanam ākāśānantyāyatanatvena saṃjānīte ; ākāśānantyāyatanam ākāśānantyāyatanatvena saṃjñāya ākāśānantyāyatanaṃ manyate, ākāśānantyāyatane manyate, ākāśānantyāyatanāt manyate, ākāśānantyāyatanaṃ me iti manyate, ākāśānantyāyatanam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

vijñānānantyāyatanaṃ vijñānānantyāyatanatvena saṃjānīte ; vijñānānantyāyatanaṃ vijñānānantyāyatanatvena saṃjñāya vijñānānantyāyatanaṃ manyate, vijñānānantyāyatane manyate, vijñānānantyāyatanāt manyate, vijñānānantyāyatanaṃ me iti manyate, vijñānānantyāyatanam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

ākiṃcanyāyatanam ākiṃcanyāyatanatvena saṃjānīte ; ākiṃcanyāyatanam ākiṃcanyāyatanatvena saṃjñāya ākiṃcanyāyatanaṃ manyate, ākiṃcanyāyatane manyate, ākiṃcanyāyatanāt manyate, ākiṃcanyāyatanaṃ me iti manyate, ākiṃcanyāyatanam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

naivasaṃjñānāsaṃjñāyatanaṃ naivasaṃjñānāsaṃjñāyatanatvena saṃjānīte ; naivasaṃjñānāsaṃjñāyatanaṃ naivasaṃjñānāsaṃjñāyatanatvena saṃjñāya naivasaṃjñānāsaṃjñāyatanaṃ manyate, naivasaṃjñānāsaṃjñāyatane manyate, naivasaṃjñānāsaṃjñāyatanāt manyate, naivasaṃjñānāsaṃjñāyatanaṃ me iti manyate, naivasaṃjñānāsaṃjñāyatanam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

dṛṣṭaṃ dṛṣṭatvena saṃjānīte ; dṛṣṭaṃ dṛṣṭatvena saṃjñāya dṛṣṭaṃ manyate, dṛṣṭe manyate, dṛṣṭāt manyate, dṛṣṭaṃ me iti manyate, dṛṣṭam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

śrutaṃ śrutatvena saṃjānīte ; śrutaṃ śrutatvena saṃjñāya śrutaṃ manyate, śrute manyate, śrutāt manyate, śrutaṃ me iti manyate, śrutam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

mataṃ matatvena saṃjānīte ; mataṃ matatvena saṃjñāya mataṃ manyate, mate manyate, matāt manyate, mataṃ me iti manyate, matam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

vijñātaṃ vijñātatvena saṃjānīte ; vijñātaṃ vijñātatvena saṃjñāya vijñātaṃ manyate, vijñāte manyate, vijñātāt manyate, vijñātaṃ me iti manyate, vijñātam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

ekatvam ekatvena saṃjānīte ; ekatvam ekatvena saṃjñāya ekatvaṃ manyate, ekatve manyate, ekatvāt manyate, ekatvaṃ me iti manyate, ekatvam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

nānātvaṃ nānātvena saṃjānīte ; nānātvaṃ nānātvena saṃjñāya nānātvaṃ manyate, nānātve manyate, nānātvāt manyate, nānātvaṃ me iti manyate, nānātvam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

sarvaṃ sarvatvena saṃjānīte ; sarvaṃ sarvatvena saṃjñāya sarvaṃ manyate, sarvasmin manyate, sarvasmāt manyate, sarvaṃ me iti manyate, sarvam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

nirvāṇaṃ nirvāṇatvena saṃjānīte ; nirvāṇaṃ nirvāṇatvena saṃjñāya nirvāṇaṃ manyate, nirvāṇe manyate, nirvāṇāt manyate, nirvāṇaṃ me iti manyate, nirvāṇam abhinandati . tat kasya hetoḥ ? aparijñātaṃ tasya iti vadāmi .

pṛthagjanavaśena prathamanayabhūmiparicchedaḥ niṣṭhitaḥ .

yaḥ, bhikṣavaḥ, bhikṣuḥ śaikṣaḥ aprāptamānasaḥ anuttaraṃ yogakṣemaṃ prārthayamānaḥ viharati, saḥ api pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ mā maṃsta, pṛthivyāṃ mā maṃsta, pṛthivyāḥ mā maṃsta, pṛthivī me iti mā maṃsta, pṛthivīṃ mā abhinandīt . tat kasya hetoḥ ? parijñeyaṃ tasya iti vadāmi .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātaṃ … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ mā maṃsta, nirvāṇe mā maṃsta, nirvāṇāt mā maṃsta, nirvāṇaṃ me iti mā maṃsta, nirvāṇaṃ mā abhinandīt . tat kasya hetoḥ ? parijñeyaṃ tasya iti vadāmi .

śaikṣavaśena dvitīyanayabhūmiparicchedaḥ niṣṭhitaḥ .

yaḥ, bhikṣavaḥ, bhikṣuḥ arhan kṣīṇāsravaḥ uṣitavān kṛtakaraṇīyaḥ avahitabhāraḥ anuprāptasvakārthaḥ parikṣīṇabhavasaṃyojanaḥ samyagājñāvimuktaḥ, saḥ api pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? parijñātaṃ tasya iti vadāmi .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātaṃ … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ? parijñātaṃ tasya iti vadāmi .

kṣīṇāsravavaśena tṛtīyanayabhūmiparicchedaḥ niṣṭhitaḥ .

yaḥ, bhikṣavaḥ, bhikṣuḥ arhan kṣīṇāsravaḥ uṣitavān kṛtakaraṇīyaḥ avahitabhāraḥ anuprāptasvakārthaḥ parikṣīṇabhavasaṃyojanaḥ samyagājñāvimuktaḥ, saḥ api pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? kṣayāt rāgasya, vītarāgatvāt .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātam … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ? kṣayāt rāgasya, vītarāgatvāt .

kṣīṇāsravavaśena caturthanayabhūmiparicchedaḥ niṣṭhitaḥ .

yaḥ, bhikṣavaḥ, bhikṣuḥ arhan kṣīṇāsravaḥ uṣitavān kṛtakaraṇīyaḥ avahitabhāraḥ anuprāptasvakārthaḥ parikṣīṇabhavasaṃyojanaḥ samyagājñāvimuktaḥ, saḥ api pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? kṣayāt dveṣasya, vītadveṣatvāt .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātam … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ?kṣayāt dveṣasya, vītadveṣatvāt .

kṣīṇāsravavaśena pañcamanayabhūmiparicchedaḥ niṣṭhitaḥ .

yaḥ, bhikṣavaḥ, bhikṣuḥ arhan kṣīṇāsravaḥ uṣitavān kṛtakaraṇīyaḥ avahitabhāraḥ anuprāptasvakārthaḥ parikṣīṇabhavasaṃyojanaḥ samyagājñāvimuktaḥ, saḥ api pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? kṣayāt mohasya, vītamohatvāt .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātam … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ? kṣayāt mohasya, vītamohatvāt .

kṣīṇāsravavaśena ṣaṣṭhanayabhūmiparicchedaḥ niṣṭhitaḥ .

tathāgataḥ api, bhikṣavaḥ, arhan samyaksambuddhaḥ pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? parijñātam āntaṃ tathāgatasya iti vadāmi .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātam … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ? parijñātam āntaṃ tathāgatasya iti vadāmi .

tathāgatavaśena saptamanayabhūmiparicchedaḥ niṣṭhitaḥ .

tathāgataḥ api, bhikṣavaḥ, arhan samyaksambuddhaḥ pṛthivīṃ pṛthivītvena abhijānāti ; pṛthivīṃ pṛthivītvena abhijñāya pṛthivīṃ na manyate, pṛthivyāṃ na manyate, pṛthivyāḥ na manyate, pṛthivī me iti na manyate, pṛthivīṃ na abhinandati . tat kasya hetoḥ ? nandī duḥkhasya mūlam — iti viditvā bhavāt jātiḥ bhūtasya jarāmaraṇam iti . tasmāt iha, bhikṣavaḥ, tathāgataḥ sarvaśaḥ tṛṣṇānāṃ kṣayāt virāgāt nirodhāt tyāgāt pratiniḥsargāt anuttarāṃ samyaksambodhim abhisambuddhaḥ iti vadāmi .

apaḥ … tejaḥ … vāyuṃ … bhūtāni … devān … prajāpatiṃ … brahmāṇam … ābhāsvarān … śubhakṛtsnān … bṛhatphalān … abhibhuvam … ākāśānantyāyatanaṃ … vijñānānantyāyatanam … ākiṃcanyāyatanaṃ … naivasaṃjñānāsaṃjñāyatanaṃ … dṛṣṭaṃ … śrutaṃ … mataṃ … vijñātam … ekatvaṃ … nānātvaṃ … sarvaṃ … nirvāṇaṃ nirvāṇatvena abhijānāti ; nirvāṇaṃ nirvāṇatvena abhijñāya nirvāṇaṃ na manyate, nirvāṇe na manyate, nirvāṇāt na manyate, nirvāṇaṃ me iti na manyate, nirvāṇaṃ na abhinandati . tat kasya hetoḥ ? nandī duḥkhasya mūlam — iti viditvā bhavāt jātiḥ bhūtasya jarāmaraṇam iti . tasmāt iha, bhikṣavaḥ, tathāgataḥ sarvaśaḥ tṛṣṇānāṃ kṣayāt virāgāt nirodhāt tyāgāt pratiniḥsargāt anuttarāṃ samyaksambodhim abhisambuddhaḥ iti vadāmi .

tathāgatavaśena aṣṭamanayabhūmiparicchedaḥ niṣṭhitaḥ .

idam avocat bhagavān . na te bhikṣavaḥ bhagavataḥ bhāṣitam abhyanandiṣuḥ .

mūlaparyāyasūtraṃ niṣṭhitaṃ prathamam .

1. The Pāli place name ukkaṭṭhā is tentatively restored as utkaṭā but I have not come across this name elsewhere in non-Buddhist literature.
2. The Pāli -to suffix (meaning “as xyz”) as in pathaviṃ pathavito sañjānāti (knowing pṛthivī as pṛthivī) is a contraction of the sanskrit -tvena, hence is restored as such.
3. The other pāli -to suffix (with ablative sense, Pāṇinian tasi) is restored to the corresponding ablative form (hence Pāli pathavito maññati = Skt. pṛthivyāḥ manyate)
4. The use of the phrase aparijñātaṃ tasya rather than aparijñātaṃ tena - Normally in classical Sanskrit, “aparijñātaṃ tena” would mean “was known by them”; and “aparijñātaṃ tasya” would mean “is known to them” (i.e. continues to be known) cf. Pāṇini 2.3.67 ktasya ca vartamāne. In the present context, aparijñātaṃ tasya therefore makes better sense and is therefore retained from the Pāli.
5. The Pāli pariññātantaṃ tathāgatassa is interpreted as parijñātam āntaṃ tathāgatasya (where āntam means ā-antam “to the end” or “completely”).
6. The Pāli compound anuppattasadattho is = BHS anuprāptasvakārthaḥ hence restored as such.
7. Paryāya in classical sanskrit has a different sense, here in the title of this sūtra this word has the sense of classical sanskrit adhyāya (teaching/lesson), but paryāya is retained as such.