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Majjhima Nikaya

# MN 1 Mūlapariyāya Sutta (The Root Pattern of Behavior of All Mind Objects) MN 1

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    [page 1]
    MN 1

    Majjhima Nikāya
    The Middle Length Discourses

    Mūlapariyāya Vagga
    The Section on The Root Pattern of Behavior of All Mind Objects

    Mūlapariyāya Sutta
    “The Root Pattern of Behavior of All Mind Objects”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2024-25

    I have personally heard this.

    Once, while The Blessed One was living in the Ukkaṭṭhā region, within the Subhaga Grove,
    dwelling at the foot of a royal Sāla tree, He addressed the Bhikkhus and said:

    “Bhikkhus,”

    “Yes, Lord!” the Bhikkhus replied.

    And The Blessed One continued by saying:

    “Bhikkhus, I will now instruct you on the root source of all things. Now, pay close attention and
    listen carefully to what I’m about to teach you.”

    “Yes, Bhante!” those Bhikkhus replied.

    The Blessed One then said this:

    A. Puthujjana: the untrained and dense person, being
    oblivious of The Dhamma

    “Here, Bhikkhus, the puthujjana, being an untrained and dense person, who is oblivious of
    The Dhamma, neither seeks out the Noble Ones, nor respects them or even looks upon them with

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    true veneration. This, because such an untrained and dense person, who is oblivious of The
    Dhamma, has never truly recognized a genuinely Noble Person in his entire life, and by the same
    token, is both unskilled and undisciplined in The Dhamma taught by the Noble Ones.

    1 p. Earth (Pathavi)

    “For this reason, while looking at earth and all that has the solidity or material quality of the
    earth element, the untrained and dense person, being oblivious of The Dhamma, perceives it as
    nothing other than earth.

    “Now, due to this rigid way of perceiving and objectifying earth, he imagines earth to be earth,
    through and through, and nothing else; he imagines himself existing in, and in relation to earth;
    he imagines himself being distinctly different and apart from earth; he imagines earth as
    something to be possessed, and thus considers it as ‘mine,’ to the extent that he even begins
    delighting in and because of earth, with its characteristic of solidity.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    2 p. Water (Āpo)

    “Similarly, while looking at water and all that has the fluidity or cohesive quality of the water
    element, the untrained and dense person, being oblivious of The Dhamma, perceives it as
    nothing other than water.

    “Now, due to this rigid way of perceiving and objectifying water, he imagines water to be water,
    through and through, and nothing else; he imagines himself existing in, and in relation to water;
    he imagines himself being distinctly different and apart from water; he imagines water as
    something to be possessed, and thus considers it as ‘mine,’ to the extent that he even begins
    delighting in and because of water, with its characteristic of liquidity.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

     3 p. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, the untrained and dense person, being oblivious of The Dhamma, perceives it as
    nothing other than fire.

    [page 3]
    “Now, due to this rigid way of perceiving and objectifying fire, he imagines fire to be fire,
    through and through, and nothing else; he imagines himself existing in, and in relation to fire; he
    imagines himself being distinctly different and apart from fire; he imagines fire as something to
    be possessed, and thus considers it as ‘mine,’ to the extent that he even begins delighting in and
    because of fire, with its characteristic of temperature changes.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    4 p. Air or Wind (Vāyo)

    “Similarly, while looking at air and all that has the moving or pressuring quality of the air or
    wind element, the untrained and dense person, being oblivious of The Dhamma, perceives it as
    nothing other than air.

    “Now, due to this rigid way of perceiving and objectifying air, he imagines air to be air, through
    and through, and nothing else; he imagines himself existing in, and in relation to air; he
    imagines himself being distinctly different and apart from air; he imagines air as something to be
    possessed, and thus considers it as ‘mine,’ to the extent that he even begins delighting in and
    because of air, with its characteristic of movement.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    5 p. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse features and qualities, the
    untrained and dense person, being oblivious of The Dhamma, perceives them to be nothing other
    than living beings, possessing those distinct features and qualities.

    “Now, due to this rigid way of perceiving and objectifying living beings, he imagines living
    beings to be just that: living beings, through and through, and nothing else; he imagines himself
    existing among, and in relation to other living beings; he imagines himself being distinctly
    different and apart from other living beings; he imagines living beings as things to be possessed,
    and thus considers living beings as ‘mine,’ to the extent that he even begins delighting in and
    because of living beings, with their distinct features.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

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    6 p. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly features and qualities, the
    untrained and dense person, being oblivious of The Dhamma, perceives them to be nothing other
    than Devas.

    “Now, due to this rigid way of perceiving and objectifying Devas, he imagines Devas to be just
    that: Divine Beings, through and through, and nothing else; he imagines himself existing in
    relation to Devas; he imagines himself being distinctly different and apart from Devas; he
    imagines Devas as things to be possessed, and thus considers Devas as ‘mine,’ to the extent that
    he even begins delighting in and because of Devas, with their distinct features.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    7 p. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, the untrained
    and dense person, being oblivious of The Dhamma, perceives him to be nothing other than
    Pajāpati.

    “Now, due to this rigid way of perceiving and objectifying Pajāpati, he imagines Pajāpati to be
    just that: Pajāpati, through and through, and nothing else; he imagines himself existing in relation
    to Pajāpati; he imagines himself being distinctly different and apart from Pajāpati; he imagines
    Pajāpati as something to be possessed, and thus considers Pajāpati as ‘mine,’ to the extent that he
    even begins delighting in and because of Pajāpati.

    “And why is this the case?

    “It is because such a person has neither fully understood it nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    8 p. Brahma (Brahmā)

    “Similarly, while looking at Brahma, the untrained and dense person, being oblivious of The
    Dhamma, perceives him to be nothing other than Brahma.

    “Now, due to this rigid way of perceiving and objectifying Brahma, he imagines Brahma to be
    just that: Brahma, through and through, and nothing else; he imagines himself existing in relation
    to Brahma; he imagines himself being distinctly different and apart from Brahma; he imagines
    Brahma as something to be possessed, and thus considers Brahma as ‘mine,’ to the extent that he
    even begins delighting in and because of Brahma.

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    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    9 p. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, the untrained and dense person, being oblivious of The Dhamma,
    perceives them to be nothing other than Devas of Streaming Radiance.

    “Now, due to this rigid way of perceiving and objectifying the Ābhassara Devas, he imagines the
    Ābhassara Devas to be just that: Devas of Streaming Radiance, through and through, and nothing
    else; he imagines himself existing in relation to the Ābhassara Devas; he imagines himself being
    distinctly different and apart from the Ābhassara Devas; he imagines the Ābhassara Devas as
    things to be possessed, and thus considers the Ābhassara Devas as ‘mine,’ to the extent that he
    even begins delighting in and because of the Ābhassara Devas.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    10 p. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, the untrained and dense person, being oblivious of The Dhamma,
    perceives them to be nothing other than Devas of Lustrous Beauty.

    “Now, due to this rigid way of perceiving and objectifying the Subhakinha Devas, he imagines
    the Subhakinha Devas to be just that: Devas of Lustrous Beauty, through and through, and
    nothing else; he imagines himself existing in relation to the Subhakinha Devas; he
    imagines himself being distinctly different and apart from the Subhakinha Devas; he imagines
    the Subhakinha Devas as things to be possessed, and thus considers the Subhakinha Devas as
    ‘mine,’ to the extent that he even begins delighting in and because of the Subhakinha Devas.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

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    11 p. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, the untrained and dense person, being oblivious of The Dhamma,
    perceives them to be nothing other than Devas of Limitless Fruit.

    “Now, due to this rigid way of perceiving and objectifying the Vehapphala Devas, he imagines
    the Vehapphala Devas to be just that: Devas of Limitless Fruit, through and through, and nothing
    else; he imagines himself existing in relation to the Vehapphala Devas; he imagines himself
    being distinctly different and apart from the Vehapphala Devas; he imagines the Vehapphala
    Devas as things to be possessed, and thus considers the Vehapphala Devas as ‘mine,’ to the
    extent that he even begins delighting in and because of the Vehapphala Devas.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    12 p. Overlord or Mahā Brahmā (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, the untrained
    and dense person, being oblivious of The Dhamma, perceives them to be nothing other than the
    Overlord.

    “Now, due to this rigid way of perceiving and objectifying the Overlord, he imagines the
    Overlord to be just that: the Overlord or Mahā Brahmā, through and through; he imagines
    himself existing in relation to the Overlord; he imagines himself being distinctly different and
    apart from the Overlord; he imagines the Overlord as something to be possessed, and thus
    considers the Overlord as ‘mine,’ to the extent that he even begins delighting in and because of
    the Overlord.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    13 p. Sphere of Infinity of Space (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space and its qualities, the
    untrained and dense person, being oblivious of The Dhamma, perceives it to be nothing other
    than the Sphere or Dimension of Infinity of Space.

    “Now, due to this rigid way of perceiving and objectifying the Sphere or Dimension of Infinity
    of Space, he imagines the Sphere or Dimension of Infinity of Space to be just that: the Sphere or

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    Dimension of Infinity of Space, through and through; he imagines himself existing in relation to
    the Sphere or Dimension of Infinity of Space; he imagines himself being distinctly different and
    apart from the Sphere or Dimension of Infinity of Space; he imagines the Sphere or Dimension
    of Infinity of Space as something to be possessed, and thus considers the Sphere or Dimension of
    Infinity of Space as ‘mine,’ to the extent that he even begins delighting in and because of the
    Sphere or Dimension of Infinity of Space.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    14 p. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness and its
    qualities, the untrained and dense person, being oblivious of The Dhamma, perceives it to be
    nothing other than the Sphere of Infinity of Consciousness.

    “Now, due to this rigid way of perceiving and objectifying the Sphere or Dimension of Infinity
    of Consciousness, he imagines the Sphere or Dimension of Infinity of Consciousness to be just
    that: the Sphere or Dimension of Infinity of Consciousness, through and through; he imagines
    himself existing in relation to the Sphere or Dimension of Infinity of Consciousness; he
    imagines himself being distinctly different and apart from the Sphere or Dimension of Infinity of
    Consciousness; he imagines the Sphere or Dimension of Infinity of Consciousness as something
    to be possessed, and thus considers the Sphere or Dimension of Infinity of Consciousness as
    ‘mine,’ to the extent that he even begins delighting in and because of the Sphere or Dimension of
    Infinity of Consciousness.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    15 p. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness and its qualities, the
    untrained and dense person, being oblivious of The Dhamma, perceives it to be nothing other
    than the Sphere or Dimension of Nothingness.

    “Now, due to this rigid way of perceiving and objectifying the Sphere or Dimension of
    Nothingness, he imagines the Sphere or Dimension of Nothingness to be just that: the Sphere or
    Dimension of Nothingness, through and through; he imagines himself existing in relation to the
    Sphere or Dimension of Nothingness; he imagines himself being distinctly different and
    apart from the Sphere or Dimension of Nothingness; he imagines the Sphere or Dimension of

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    Nothingness as something to be possessed, and thus considers the Sphere or Dimension of
    Nothingness as ‘mine,’ to the extent that he even begins delighting in and because of the Sphere
    or Dimension of Nothingness.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    16 p. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception
    and its qualities, the untrained and dense person, being oblivious of The Dhamma, perceives it to
    be nothing other than the Sphere or Dimension of Neither Perception nor Non-Perception.

    “Now, due to this rigid way of perceiving and objectifying the Sphere or Dimension of Neither
    Perception nor Non-Perception, he imagines the Sphere or Dimension of Neither Perception nor
    Non-Perception to be just that: the Sphere or Dimension of Neither Perception nor Non-
    Perception, through and through; he imagines himself existing in relation to the Sphere or
    Dimension of Neither Perception nor Non-Perception; he imagines himself being distinctly
    different and apart from the Sphere or Dimension of Neither Perception nor Non-Perception; he
    imagines the Sphere or Dimension of Neither Perception nor Non-Perception as something to be
    possessed, and thus considers the Sphere or Dimension of Neither Perception nor Non-
    Perception as ‘mine,’ to the extent that he even begins delighting in and because of the Sphere or
    Dimension of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    17 p. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or seen and
    observed by the eyes, the untrained and dense person, being oblivious of The Dhamma,
    perceives it as nothing other than what is seen.

    “Now, due to this rigid way of perceiving and objectifying what is seen, he imagines the thing
    being seen as ‘seen,’ through and through, and nothing else; he imagines himself existing in, and
    in relation to the ‘seen’; he imagines himself being distinctly different and apart from what is
    seen; he imagines the seen as something to be possessed, and thus considers it as ‘mine,’ to the
    extent that he even begins delighting in and because of what is seen.

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    “And why is this the case?
    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    18 p. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or listened
    to and observed by the ears, the untrained and dense person, being oblivious of The Dhamma,
    perceives it as nothing other than what is heard.

    “Now, due to this rigid way of perceiving and objectifying what is heard, he imagines the thing
    being heard as ‘heard,’ through and through, and nothing else; he imagines himself existing in,
    and in relation to the ‘heard; he imagines himself being distinctly different and apart from what
    is heard; he imagines the heard as something to be possessed, and thus considers it as ‘mine,’ to
    the extent that he even begins delighting in and because of what is heard.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    19 p. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or picked
    up and observed by the nose, tongue, or the body, the untrained and dense person, being
    oblivious of The Dhamma, perceives it as nothing other than what is sensed.

    “Now, due to this rigid way of perceiving and objectifying what is sensed, he imagines the thing
    being sensed as ‘sensed,’ through and through, and nothing else; he imagines himself existing in,
    and in relation to the ‘sensed; he imagines himself being distinctly different and apart from what
    is sensed; he imagines the sensed as something to be possessed, and thus considers it as ‘mine,’
    to the extent that he even begins delighting in and because of what is sensed.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    20 p. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, the untrained and dense person, being oblivious of
    The Dhamma, perceives it as nothing other than what is known.

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    “Now, due to this rigid way of perceiving and objectifying what is known, he imagines the thing
    being known as ‘known,’ through and through, and nothing else; he imagines himself existing in,
    and in relation to the ‘known; he imagines himself being distinctly different and
    apart from what is known; he imagines the known as something to be possessed, and thus
    considers it as ‘mine,’ to the extent that he even begins delighting in and because of what is
    known.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    21 p. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    the untrained and dense person, being oblivious of The Dhamma, perceives it as nothing other
    than unity or oneness.

    “Now, due to this rigid way of perceiving and objectifying that flavor of unity, he imagines it as
    indeed ‘one,’ through and through, and nothing else; he imagines himself existing in, and in
    relation to the ‘unity; he imagines himself being distinctly different and apart from that unity; he
    imagines the unity or oneness as something to be possessed, and thus considers it as ‘mine,’ to
    the extent that he even begins delighting in and because of that unity.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    22 p. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, the untrained and dense person, being oblivious of The Dhamma, perceives it as nothing
    other than multiplicity or not-one.

    “Now, due to this rigid way of perceiving and objectifying that flavor of multiplicity, he
    imagines it as indeed not-one or ‘multiple,’ through and through, and nothing else; he imagines
    himself existing in, and in relation to the ‘multiplicity;’ he imagines himself being distinctly
    different and apart from that multiplicity; he imagines the multiplicity or not-oneness as
    something to be possessed, and thus considers it as ‘mine,’ to the extent that he even begins
    delighting in and because of that multiplicity.

    “And why is this the case?

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    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    23 p. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything that is witnessed, the untrained and
    dense person, being oblivious of The Dhamma, perceives it as nothing other than the ‘all.’

    “Now, due to this rigid way of perceiving and objectifying that sense of the ‘all’, he imagines it
    as indeed the ‘all,’ through and through, and nothing else; he imagines himself existing in, and in
    relation to the ‘all;’ he imagines himself being distinctly different and apart from that ‘all;’ he
    imagines the ‘all’ as something to be possessed, and thus considers it as ‘mine,’ to the extent that
    he even begins delighting in and because of the ‘all.’

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    24 p. Nibbāna

    “Similarly, while looking at Nibbāna and what he thinks it to be, the untrained and dense person,
    being oblivious of The Dhamma, perceives it as ‘Nibbāna.’

    “Now, due to this rigid way of perceiving and objectifying Nibbāna, he imagines it as a separate
    ‘thing’ called ‘Nibbāna,’ through and through, and nothing else; he imagines himself existing in,
    and in relation to Nibbāna; he imagines himself being distinctly different and apart from
    Nibbāna; he imagines Nibbāna as something to be possessed, and thus considers it as ‘mine,’ to
    the extent that he even begins delighting in and because of Nibbāna.

    “And why is this the case?

    “It is because such a person has neither fully understood nor comprehended that which must be
    thoroughly understood and comprehended. This, I declare.

    -
    End of Part 1  -

    [page 12]
    B. Sekha: The Noble Disciple in Higher Training

    “Here, Bhikkhus, the Sekha, who is a Noble Disciple in Higher Training, has not yet
    attained to his heart’s deep desire, and thus, day and night, he keeps aspiring for the Ultimate
    Freedom that is Release from being yoked, the True Safety, the Highest Refuge.

    1 s. Earth (Pathavi)

    “For this reason, when looking at earth and all that has the solidity or material quality of the
    earth element, the Noble Disciple in Higher Training should not engage in imagining or fancying
    it but instead observe and acknowledge it as being nothing other than just earth.

    “Thus, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify earth, but simply look at earth as earth, and
    nothing else; he should not imagine himself existing in, nor in relation to earth; he should not
    imagine himself being distinctly different nor apart from earth; he should not imagine earth as
    something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he should
    not delight in nor because of earth.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    2 s. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, the Noble Disciple in Higher Training should not engage in imagining or fancying it but
    instead observe and acknowledge it as being nothing other than just water.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify water, but simply look at water as water, and
    nothing else; he should not imagine himself existing in, nor in relation to water; he should not
    imagine himself being distinctly different nor apart from water; he should not imagine water as
    something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he should
    not delight in nor because of water.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    [page 13]
    3 s. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, the Noble Disciple in Higher Training should not engage in imagining or fancying it but
    instead observe and acknowledge it as being nothing other than just fire.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify fire, but simply look at fire as fire, and nothing
    else; he should not imagine himself existing in, nor in relation to fire; he should not
    imagine himself being distinctly different nor apart from fire; he should not imagine fire as
    something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he should
    not delight in nor because of fire.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    4 s. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, the Noble Disciple in Higher Training should not engage in imagining or fancying
    it but instead observe and acknowledge it as being nothing other than just air.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify air, but simply look at air as air, and nothing
    else; he should not imagine himself existing in, nor in relation to air; he should not
    imagine himself being distinctly different nor apart from air; he should not imagine air as
    something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he should
    not delight in nor because of air.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    5 s. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all the diverse qualities about them, the Noble
    Disciple in Higher Training should not engage in imagining or fancying them but instead observe
    and acknowledge them as being nothing other than just living beings.

    [page 14]
    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify living beings, but simply look at living beings
    as living beings, and nothing else; he should not imagine himself existing in, nor in relation to
    living beings; he should not imagine himself being distinctly different nor apart from living
    beings; he should not imagine living beings as something to be possessed, and therefore not to be
    considered as ‘mine.’ In this way, he should not delight in nor because of living beings.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend them. This, I
    declare.

    6 s. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, the Noble Disciple
    in Higher Training should not engage in imagining or fancying them but instead observe and
    acknowledge them as being nothing other than just Devas.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify Devas, but simply look at Devas as Devas, and
    nothing else; he should not imagine himself existing in, nor in relation to Devas; he should not
    imagine himself being distinctly different nor apart from Devas; he should not imagine Devas as
    something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he should
    not delight in nor because of Devas.

    “And why is this the case?
    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend them. This, I
    declare.

    7 s. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, the Noble
    Disciple in Higher Training should not engage in imagining or fancying him but instead observe
    and acknowledge him as being nothing other than just Pajāpati.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify Pajāpati, but simply look at Pajāpati as
    Pajāpati, and nothing else; he should not imagine himself existing in, nor in relation to Pajāpati;
    he should not imagine himself being distinctly different nor apart from Pajāpati; he should not
    imagine Pajāpati as something to be possessed, and therefore not to be considered as ‘mine.’ In
    this way, he should not delight in nor because of Pajāpati.

    [page 15]
    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend him. This, I
    declare.

    8 s. Brahma (Brahmā)

    “Similarly, while looking at Brahma, the Noble Disciple in Higher Training should not engage in
    imagining or fancying him but instead observe and acknowledge him as being nothing other than
    just Brahma.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify Brahma, but simply look at Brahma as
    Brahma, and nothing else; he should not imagine himself existing in, nor in relation to Brahma;
    he should not imagine himself being distinctly different nor apart from Brahma; he should not
    imagine Brahma as something to be possessed, and therefore not to be considered as ‘mine.’ In
    this way, he should not delight in nor because of Brahma.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend him. This, I
    declare.

    9 s. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, the Noble Disciple in Higher Training should not engage in imagining or
    fancying them but instead observe and acknowledge them as being nothing other than just Devas
    of Streaming Radiance.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Ābhassara Devas, but simply look at the
    Ābhassara Devas as the Ābhassara Devas, and nothing else; he should not imagine himself
    existing in, nor in relation to the Ābhassara Devas; he should not imagine himself being
    distinctly different nor apart from the Ābhassara Devas; he should not imagine the Ābhassara
    Devas as something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he
    should not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend them. This, I
    declare.

    [page 16]
    10 s. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, the Noble Disciple in Higher Training should not engage in imagining or
    fancying them but instead observe and acknowledge them as being nothing other than just Devas
    of Lustrous Beauty.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Subhakinha Devas, but simply look at the
    Subhakinha Devas as the Subhakinha Devas, and nothing else; he should not imagine himself
    existing in, nor in relation to the Subhakinha Devas; he should not imagine himself being
    distinctly different nor apart from the Subhakinha Devas; he should not imagine the Subhakinha
    Devas as something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he
    should not delight in nor because of the Subhakinha Devas.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend them. This, I
    declare.

    11 s. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, the Noble Disciple in Higher Training should not engage in imagining or
    fancying them but instead observe and acknowledge them as being nothing other than just Devas
    of Limitless Fruit.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Vehapphala Devas, but simply look at the
    Vehapphala Devas as the Vehapphala Devas, and nothing else; he should not imagine himself
    existing in, nor in relation to the Vehapphala Devas; he should not imagine himself being
    distinctly different nor apart from the Vehapphala Devas; he should not imagine the Vehapphala
    Devas as something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he
    should not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend them. This, I
    declare.

    [page 17]
    12 s. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, the Noble
    Disciple in Higher Training should not engage in imagining or fancying him, but instead observe
    and acknowledge him as being nothing other than just the Overlord.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Overlord, but simply look at the Overlord
    as the Overlord, and nothing else; he should not imagine himself existing in, nor in relation to the
    Overlord; he should not imagine himself being distinctly different nor apart from the Overlord;
    he should not imagine the Overlord as something to be possessed, and therefore not to be
    considered as ‘mine.’ In this way, he should not delight in nor because of the Overlord.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend him. This, I
    declare.

    13 s. Sphere/Dimension of Infinity of Space (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, the
    Noble Disciple in Higher Training should not engage in imagining or fancying it but instead
    observe and acknowledge it as being nothing other than just the Sphere or Dimension of Infinity
    of Space.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Dimension of Infinity of Space, but simply
    look at the Dimension of Infinity of Space as the Dimension of Infinity of Space, and nothing
    else; he should not imagine himself existing in, nor in relation to the Dimension of Infinity of
    Space; he should not imagine himself being distinctly different nor apart from the Dimension of
    Infinity of Space; he should not imagine the Dimension of Infinity of Space as something to be
    possessed, and therefore not to be considered as ‘mine.’ In this way, he should not delight in nor
    because of the Sphere or Dimension of Infinity of Space.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    [page 18]
    14 s. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness and its
    qualities, the Noble Disciple in Higher Training should not engage in imagining or fancying it
    but instead observe and acknowledge it as being nothing other than just the Sphere of Infinity of
    Consciousness.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Dimension of Infinity of Consciousness,
    but simply look at the Dimension of Infinity of Consciousness as the Dimension of Infinity of
    Consciousness, and nothing else; he should not imagine himself existing in, nor in relation to the
    Dimension of Infinity of Consciousness; he should not imagine himself being distinctly different
    nor apart from the Dimension of Infinity of Consciousness; he should not imagine the Dimension
    of Infinity of Consciousness as something to be possessed, and therefore not to be considered as
    ‘mine.’ In this way, he should not delight in nor because of the Dimension of Infinity of
    Consciousness.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    15 s. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness and its qualities, the Noble
    Disciple in Higher Training should not engage in imagining or fancying it but instead observe
    and acknowledge it as being nothing other than just the Sphere or Dimension of Nothingness.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Dimension of Nothingness, but simply look
    at the Dimension of Nothingness as the Dimension of Nothingness, and nothing else; he should
    not imagine himself existing in, nor in relation to the Dimension of Nothingness; he should not
    imagine himself being distinctly different nor apart from the Dimension of Nothingness; he
    should not imagine the Dimension of Nothingness as something to be possessed, and therefore
    not to be considered as ‘mine.’ In this way, he should not delight in nor because of the
    Dimension or Sphere of Nothingness.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    [page 19]
    16 s. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Dimension of Neither Perception nor Non-Perception and its
    qualities, the Noble Disciple in Higher Training should not engage in imagining or fancying it
    but instead observe and acknowledge it as being nothing other than just the Dimension of
    Neither Perception nor Non-Perception.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the Dimension of Neither Perception nor Non-
    Perception, but simply look at the Dimension of Neither Perception nor Non-Perception as the
    Dimension of Neither Perception nor Non-Perception, and nothing else; he should not imagine
    himself existing in, nor in relation to the Dimension of Neither Perception nor Non-Perception;
    he should not imagine himself being distinctly different nor apart from the Dimension of Neither
    Perception nor Non-Perception; he should not imagine the Dimension of Neither Perception nor
    Non-Perception as something to be possessed, and therefore not to be considered as ‘mine.’ In
    this way, he should not delight in nor because of the Dimension of Neither Perception nor Non-
    Perception.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    17 s. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or seen and
    observed by the eyes, the Noble Disciple in Higher Training should not engage in imagining or
    fancying it but instead observe and acknowledge it as being nothing other than just what is seen.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify what is seen, but simply look at what is seen as
    what is seen, and nothing else; he should not imagine himself existing in, nor in relation to what
    is seen; he should not imagine himself being distinctly different nor apart from what is seen; he
    should not imagine what is seen as something to be possessed, and therefore not to be considered
    as ‘mine.’ In this way, he should not delight in nor because of what is seen.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    [page 20]
    18 s. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or listened
    to and observed by the ears, the Noble Disciple in Higher Training should not engage in
    imagining or fancying it but instead observe and acknowledge it as nothing other than just what
    is heard.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify what is heard, but simply look at what is heard
    as what is heard, and nothing else; he should not imagine himself existing in, nor in relation to
    what is heard; he should not imagine himself being distinctly different nor apart from what is
    heard; he should not imagine what is heard as something to be possessed, and therefore not to be
    considered as ‘mine.’ In this way, he should not delight in nor because of what is heard.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    19 s. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or picked
    up and observed by the nose, tongue, or the body, the Noble Disciple in Higher Training should
    not engage in imagining or fancying it but instead observe and acknowledge it as being nothing
    other than just what is sensed.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify what is sensed, but simply look at what is
    sensed as what is sensed, and nothing else; he should not imagine himself existing in, nor in
    relation to what is sensed; he should not imagine himself being distinctly different nor apart from
    what is sensed; he should not imagine what is sensed as something to be possessed, and therefore
    not to be considered as ‘mine.’ In this way, he should not delight in nor because of what is
    sensed.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    20 s. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, the Noble Disciple in Higher Training should not

    [page 21]
    engage in imagining or fancying it but instead observe and acknowledge it as being nothing other
    than just what is known.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify what is known, but simply look at what is
    known as what is known, and nothing else; he should not imagine himself existing in, nor in
    relation to what is known; he should not imagine himself being distinctly different nor apart from
    what is known; he should not imagine what is known as something to be possessed, and
    therefore not to be considered as ‘mine.’ In this way, he should not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    21 s. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    the Noble Disciple in Higher Training should not engage in imagining or fancying it but instead
    observe and acknowledge it as being nothing other than just unity or oneness.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify unity or oneness, but simply look at unity as
    unity, and nothing else; he should not imagine himself existing in, nor in relation to unity; he
    should not imagine himself being distinctly different nor apart from unity; he should not imagine
    unity as something to be possessed, and therefore not to be considered as ‘mine.’ In this way, he
    should not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    22 s. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, the Noble Disciple in Higher Training should not engage in imagining or fancying it but
    instead observe and acknowledge it as being nothing other than just multiplicity or diversity.

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify multiplicity or diversity, but simply look at
    diversity as diversity, and nothing else; he should not imagine himself existing in, nor in relation
    to diversity; he should not imagine himself being distinctly different nor apart from diversity; he

    [page 22]
    should not imagine diversity as something to be possessed, and therefore not to be considered as
    ‘mine.’ In this way, he should not delight in nor because of that sense of diversity or multiplicity.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    23 s. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything that is witnessed, the Noble
    Disciple in Higher Training should not engage in imagining or fancying it but instead observe
    and acknowledge it as being nothing other than just the ‘all.’

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not imagine nor objectify the ‘all’, but simply look at the ‘all’ as the
    ‘all’, and nothing else; he should not imagine himself existing in, nor in relation to the ‘all’; he
    should not imagine himself being distinctly different nor apart from the ‘all’; he should not
    imagine the ‘all’ as something to be possessed, and therefore not to be considered as ‘mine.’ In
    this way, he should not delight in nor because of that sense of the ‘all.’

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly comprehend it. This, I declare.

    24 s. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, the Noble Disciple in Higher
    Training should not imagine nor view Nibbāna as being this ‘other.’

    “Now, by seeing and understanding it through his Higher Knowledge, the Noble Disciple in
    Higher Training should not objectify Nibbāna, nor imagine it as a separate ‘thing’ called
    ‘Nibbāna,’ that is out there; he should not imagine himself existing in, nor in relation to Nibbāna;
    he should not imagine himself being distinctly different nor apart from Nibbāna; he should not
    imagine Nibbāna as something to be possessed, and therefore not to be considered as ‘mine.’
    This he must do, so that he does not become restless, nor get intoxicated by his quest for
    Nibbāna.

    “And why is this the case?

    “It is because the Noble Disciple in Higher Training guards himself well, for he knows that he
    still has more work to do, in order to fully understand and directly experience it. This, I declare.

    -
    End of Part 2  -

    [page 23]
    C. The Arahant (i) Who has Fully Understood

    “Here, the Bhikkhu who is an Arahant, has already destroyed the heart’s contaminants, the
    āsavas. He has truly and finally done what had to be done, by completing his Task, and thus, has
    fulfilled The Goal of The Holy Life. In doing this, he has put down the heavy burden and thereby
    eradicated the very shackles of renewed becomings and is an Arahant who has released himself
    through Direct and Complete Understanding and thus attained Full Awakening.

    1 A1. Earth (Pathavi)

    “For this reason, when looking at earth and all that has the solidity or material quality of the
    earth element, The Arahant fully knows and directly comprehends earth as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as ‘mine,’ for he neither delights in nor because of earth.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore he directly
    comprehends. This, I declare.

    2 A1. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Arahant fully knows and directly comprehends water as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as ‘mine,’ for he neither delights in nor because of water.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    [page 24]
    3 A1. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Arahant fully knows and directly comprehends fire as fire.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    ‘mine,’ for he neither delights in nor because of fire.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    4 A1. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Arahant fully knows and directly comprehends air as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    ‘mine,’ for he neither delights in nor because of air.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    5 A1. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all the diverse qualities about them, The Arahant
    fully knows and directly comprehends living beings as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be
    possessed, and therefore, he does not consider them as ‘mine,’ for he neither delights in nor
    because of living beings.

    [page 25]
    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    6 A1. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Arahant fully
    knows and directly comprehends Devas as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as ‘mine,’ for he neither delights in nor because of Devas.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    7 A1. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Arahant
    fully knows and directly comprehends Pajāpati as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as ‘mine,’ for he neither delights in nor because of Pajāpati.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    8 A1. Brahma (Brahmā)

    “Similarly, while looking at Brahma, The Arahant fully knows and directly comprehends
    Brahma as Brahma.

    [page 26]
    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he
    does not consider Brahma as ‘mine,’ for he neither delights in nor because of Brahma.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    9 A1. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Streaming Radiance as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as ‘mine,’ for he neither delights in nor because of the Ābhassara Devas.

    “And why is this the case?
    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    10 A1. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Lustrous Beauty as Devas of Lustrous Beauty.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as ‘mine,’ for he neither delights in nor because of the Subhakinha Devas.

    “And why is this the case?

    [page 27]
    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    11 A1. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Limitless Fruit as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as ‘mine,’ for he neither delights in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    12 A1. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Arahant
    fully knows and directly comprehends the Overlord as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as mine,’ for he neither delights in
    nor because of the Overlord.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    [page 28]
    13 A1. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space and its qualities, The
    Arahant fully knows and directly comprehends the Sphere of Infinity of Space as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as ‘mine,’ for he neither delights in nor because of
    the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    14 A1. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness and its
    qualities, The Arahant fully knows and directly comprehends the Sphere of Infinity of
    Consciousness as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as ‘mine,’
    for he neither delights in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    15 A1. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness and its qualities, The
    Arahant fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    [page 29]
    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as ‘mine,’ for he neither delights in nor because of the Sphere of
    Nothingness.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    16 A1. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception
    and its qualities, The Arahant fully knows and directly comprehends the Sphere or Dimension of
    Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as ‘mine,’ for he neither delights in nor
    because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    17 A1. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or seen and
    observed by the eyes, The Arahant fully knows and directly comprehends what is seen as that
    which is seen.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to

    [page 30]
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as ‘mine,’ for he neither delights in nor because of what is seen.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    18 A1. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or listened
    to and observed by the ears, The Arahant fully knows and directly comprehends what is heard as
    that which is heard.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as ‘mine,’ for he neither delights in nor because of what is heard.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    19 A1. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or picked
    up and observed by the nose, tongue, or the body, The Arahant fully knows and directly
    comprehends what is sensed as that which is sensed.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does
    not consider the ‘sensed’ as ‘mine,’ for he neither delights in nor because of what is sensed.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    [page 31]
    20 A1. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known and observed by the mind, The Arahant fully knows and directly comprehends what is
    known as that which is known.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the thing being cognized, knowing it just as
    ‘known,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘known; he does not imagine himself being distinctly different nor apart from what is
    known; he does not imagine the ‘known’ as something to be possessed, and therefore, he does
    not consider the ‘known’ as ‘mine,’ for he neither delights in nor because of what is known.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    21 A1. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Arahant fully knows and directly comprehends unity or oneness as unity or oneness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to
    be possessed, and therefore, he does not consider the ‘unity’ as ‘mine,’ for he neither delights in
    nor because of that sense of unity.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    22 A1. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Arahant fully knows and directly comprehends multiplicity as multiplicity.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself

    [page 32]
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as ‘mine,’ for he neither delights in nor because of that sense of multiplicity.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    23 A1. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything that is witnessed, The Arahant
    fully knows and directly comprehends the ‘all’ as the ‘all.’

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘All’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as ‘mine,’ for he neither delights in nor because of that sense of
    the ‘All’.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    24 A1. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Arahant fully knows and
    directly comprehends It as Nibbāna Itself.

    “This, because he sees and understands It through his Higher Knowledge, and therefore does not
    perceive or objectify Nibbāna, nor imagines it as a separate ‘thing’ called “Nibbāna,” that is out
    there; he does not imagine himself existing in relation to Nibbāna; he does not imagine himself
    being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna as something to
    be possessed, and therefore, he does not consider Nibbāna as ‘mine,’ and thus, he does not
    identify with it, nor becomes absorbed into some kind of intoxication for or because of Nibbāna.

    “And why is this the case?

    “It is because The Arahant has come to fully know and understand, and therefore, he directly
    comprehends. This, I declare.

    [page 33]
    D. The Arahant (ii) Who has Destroyed Passion

    “Here, Bhikkhus, the Arahant, who is a Bhikkhu, has already destroyed the heart’s
    contaminants, the āsavas. He has truly and finally done what had to be done, by completing his
    Task, and thus, has fulfilled The Gola of The Holy Life. In doing this, he has put down the heavy
    burden and thereby, eradicated the very shackles of renewed becomings, and is an Arahant who
    has released himself through Direct and Complete Understanding, and thus attained Full
    Awakening.

    1 A2. Earth (Pathavi)

    “For this reason, when looking at earth and all that has the solidity or material quality of the
    earth element, The Arahant fully knows and directly comprehends earth, as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of earth.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    2 A2. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Arahant fully knows and directly comprehends water, as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of water.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    3 A2. Fire (Tejo)

    [page 34]
    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Arahant fully knows and directly comprehends fire, as fire.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of fire.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    4 A2. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Arahant fully knows and directly comprehends air, as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of air.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    5 A2. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse qualities about them, The Arahant
    fully knows and directly comprehends living beings, as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be
    possessed, and therefore, he does not consider them as “mine,” that is because he does not
    delight in nor because of living beings.

    [page 35]
    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    6 A2. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Arahant fully
    knows and directly comprehends Devas, as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as “mine,” that is because he does not delight in nor because of Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    7 A2. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Arahant
    fully knows and directly comprehends Pajāpati, as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as “mine,” that is because he does not delight in nor because of
    Pajāpati.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    8 A2. Brahma (Brahmā)

    [page 36]
    “Similarly, while looking at Brahma, The Arahant fully knows and directly comprehends
    Brahma, as Brahma.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he
    does not consider Brahma as “mine,” that is because he does not delight in nor because of
    Brahma.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    9 A2. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Streaming Radiance, as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as “mine,” that is because he does not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    10 A2. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Lustrous Beauty, as Devas of Lustrous Beauty.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not

    [page 37]
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Subhakinha Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    11 A2. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Limitless Fruit, as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    12 A2. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Arahant
    fully knows and directly comprehends the Overlord, as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as “mine,” that is because he does
    not delight in nor because of the Overlord.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    [page 38]
    13 A2. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere of Infinity of Space, as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as “mine,” that is because he does not delight in nor
    because of the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    14 A2. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness, and its
    qualities, The Arahant fully knows and directly comprehends the Sphere of Infinity of
    Consciousness, as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as “mine,”
    that is because he does not delight in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    15 A2. Sphere of Nothingness (Ākiñcaññāyatana)

    [page 39]
    “Similarly, while looking at the Sphere or Dimension of Nothingness, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as “mine,” that is because he does not delight in nor because of the
    Sphere of Nothingness.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    16 A2. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception,
    and its qualities, The Arahant fully knows and directly comprehends the Sphere or Dimension of
    Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as “mine,” that is because he does not
    delight in nor because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.
    17 A2. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or in being
    seen and observed by the eyes, The Arahant fully knows and directly comprehends what is seen,
    as that which is seen.

    [page 40]
    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as “mine,” that is because he does not delight in nor because of what is seen.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    18 A2. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or in being
    listened to and observed by the ears, The Arahant fully knows and directly comprehends what is
    heard, as that which is heard.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as “mine,” that is because he does not delight in nor because of what is
    heard.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    19 A2. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or in
    being picked up and observed by the nose, tongue, or the body, The Arahant fully knows and
    directly comprehends what is sensed, as that which is sensed.

    “This, because he sees and understands this through his Higher Knowledge, , and therefore does
    not objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does

    [page 41]
    not consider the ‘sensed’ as “mine,” that is because he does not delight in nor because of what is
    sensed.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    20 A2. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, The Arahant fully knows and directly
    comprehends what is known, as that which is known.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being cognized, knowing it just
    as ‘known,’ through and through, and nothing else; he does not imagine himself existing in
    relation to the ‘known; he does not imagine himself being distinctly different nor apart from
    what is known; he does not imagine the ‘known’ as something to be possessed, and therefore, he
    does not consider the ‘known’ as “mine,” that is because he does not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    21 A2. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Arahant fully knows and directly comprehends unity or oneness, as unity or oneness.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to
    be possessed, and therefore, he does not consider the ‘unity’ as “mine,” that is because he does
    not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    [page 42]
    22 A2. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Arahant fully knows and directly comprehends multiplicity, as multiplicity.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as “mine,” that is because he does not delight in nor because of that sense of
    multiplicity.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    23 A2. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything witnessed, The Arahant fully
    knows and directly comprehends the ‘all,’ as the ‘all.’

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘all’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as “mine,” that is because he does not delight in nor because of
    that sense of the ‘All’.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    24 A2. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Arahant fully knows and
    directly comprehends It, as Nibbāna Itself.

    [page 43]
    “This, because he sees and understands it through his Higher Knowledge, therefore, he does not
    perceive nor objectifies Nibbāna, nor imagines it as a separate “thing” called: “Nibbāna,” that is
    out there; he does not imagine himself existing in relation to Nibbāna; he does not
    imagine himself being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna
    as something to be possessed, and therefore, he does not consider Nibbāna as “mine,” and thus,
    he does not identified with it, nor becomes absorbed into some kind of an intoxication for or
    because of Nibbāna.

    “And why is this the case?

    “It is because The Arahant has destroyed passion, and thus, liberated himself from lusting after
    things. This, I declare.

    [page 44]
    E. The Arahant (iii) Who has Destroyed Hatred

    “Here, Bhikkhus, the Arahant, who is a Bhikkhu, has already destroyed the heart’s
    contaminants, the āsavas. He has truly and finally done what had to be done, by completing his
    Task, and thus, has fulfilled The Gola of The Holy Life. In doing this, he has put down the heavy
    burden and thereby, eradicated the very shackles of renewed becomings, and is an Arahant who
    has released himself through Direct and Complete Understanding, and thus attained Full
    Awakening.

    1 A3. Earth (Pathavi)

    “For this reason, when looking at earth and all that has the solidity or material quality of the
    earth element, The Arahant fully knows and directly comprehends earth, as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of earth.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    2 A3. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Arahant fully knows and directly comprehends water, as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of water.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 45]
    3 A3. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Arahant fully knows and directly comprehends fire, as fire.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of fire.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    4 A3. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Arahant fully knows and directly comprehends air, as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of air.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    5 A3. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse qualities about them, The Arahant
    fully knows and directly comprehends living beings, as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be

    [page 46]
    possessed, and therefore, he does not consider them as “mine,” that is because he does not
    delight in nor because of living beings.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    6 A3. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Arahant fully
    knows and directly comprehends Devas, as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as “mine,” that is because he does not delight in nor because of Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    7 A3. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Arahant
    fully knows and directly comprehends Pajāpati, as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as “mine,” that is because he does not delight in nor because of
    Pajāpati.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 47]
    8 A3. Brahma (Brahmā)

    “Similarly, while looking at Brahma, The Arahant fully knows and directly comprehends
    Brahma, as Brahma.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he
    does not consider Brahma as “mine,” that is because he does not delight in nor because of
    Brahma.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    9 A3. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Streaming Radiance, as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as “mine,” that is because he does not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    10 A3. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Lustrous Beauty, as Devas of Lustrous Beauty.

    [page 48]
    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Subhakinha Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    11 A3. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Limitless Fruit, as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    12 A3. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Arahant
    fully knows and directly comprehends the Overlord, as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as “mine,” that is because he does
    not delight in nor because of the Overlord.

    [page 49]
    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    13 A3. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere of Infinity of Space, as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as “mine,” that is because he does not delight in nor
    because of the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    14 A3. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness, and its
    qualities, The Arahant fully knows and directly comprehends the Sphere of Infinity of
    Consciousness, as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as “mine,”
    that is because he does not delight in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 50]
    15 A3. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as “mine,” that is because he does not delight in nor because of the
    Sphere of Nothingness.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    16 A3. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception,
    and its qualities, The Arahant fully knows and directly comprehends the Sphere or Dimension of
    Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as “mine,” that is because he does not
    delight in nor because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 51]
    17 A3. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or in being
    seen and observed by the eyes, The Arahant fully knows and directly comprehends what is seen,
    as that which is seen.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as “mine,” that is because he does not delight in nor because of what is seen.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    18 A3. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or in being
    listened to and observed by the ears, The Arahant fully knows and directly comprehends what is
    heard, as that which is heard.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as “mine,” that is because he does not delight in nor because of what is
    heard.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    19 A3. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or in
    being picked up and observed by the nose, tongue, or the body, The Arahant fully knows and
    directly comprehends what is sensed, as that which is sensed.

    [page 52]
    “This, because he sees and understands this through his Higher Knowledge, , and therefore does
    not objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does
    not consider the ‘sensed’ as “mine,” that is because he does not delight in nor because of what is
    sensed.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    20 A3. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, The Arahant fully knows and directly
    comprehends what is known, as that which is known.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being cognized, knowing it just
    as ‘known,’ through and through, and nothing else; he does not imagine himself existing in
    relation to the ‘known; he does not imagine himself being distinctly different nor apart from
    what is known; he does not imagine the ‘known’ as something to be possessed, and therefore, he
    does not consider the ‘known’ as “mine,” that is because he does not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    21 A3. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Arahant fully knows and directly comprehends unity or oneness, as unity or oneness.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to

    [page 53]
    be possessed, and therefore, he does not consider the ‘unity’ as “mine,” that is because he does
    not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    22 A3. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Arahant fully knows and directly comprehends multiplicity, as multiplicity.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as “mine,” that is because he does not delight in nor because of that sense of
    multiplicity.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    23 A3. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything witnessed, The Arahant fully
    knows and directly comprehends the ‘all,’ as the ‘all.’

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘all’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as “mine,” that is because he does not delight in nor because of
    that sense of the ‘All’.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 54]
    24 A3. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Arahant fully knows and
    directly comprehends It, as Nibbāna Itself.

    “This, because he sees and understands it through his Higher Knowledge, therefore, he does not
    perceive nor objectifies Nibbāna, nor imagines it as a separate “thing” called: “Nibbāna,” that is
    out there; he does not imagine himself existing in relation to Nibbāna; he does not
    imagine himself being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna
    as something to be possessed, and therefore, he does not consider Nibbāna as “mine,” and thus,
    he does not identified with it, nor becomes absorbed into some kind of an intoxication for or
    because of Nibbāna.

    “And why is this the case?

    “It is because The Arahant has destroyed hatred, and thus, liberated himself from ill-will. This, I
    declare.

    [page 55]
    F. The Arahant (iv) Who has Destroyed Delusion

    “Here, Bhikkhus, the Arahant, who is a Bhikkhu, has already destroyed the heart’s
    contaminants, the āsavas. He has truly and finally done what had to be done, by completing his
    Task, and thus, has fulfilled The Gola of The Holy Life. In doing this, he has put down the heavy
    burden and thereby, eradicated the very shackles of renewed becomings, and is an Arahant who
    has released himself through Direct and Complete Understanding, and thus attained Full
    Awakening.

    1 A4. Earth (Pathavi)

    “For this reason, when looking at earth and all that has the solidity or material quality of the
    earth element, The Arahant fully knows and directly comprehends earth, as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of earth.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    2 A4. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Arahant fully knows and directly comprehends water, as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of water.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    [page 56]
    3 A4. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Arahant fully knows and directly comprehends fire, as fire.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of fire.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    4 A4. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Arahant fully knows and directly comprehends air, as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of air.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    5 A4. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse qualities about them, The Arahant
    fully knows and directly comprehends living beings, as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be

    [page 57]
    possessed, and therefore, he does not consider them as “mine,” that is because he does not
    delight in nor because of living beings.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    6 A4. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Arahant fully
    knows and directly comprehends Devas, as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as “mine,” that is because he does not delight in nor because of Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    7 A4. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Arahant
    fully knows and directly comprehends Pajāpati, as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as “mine,” that is because he does not delight in nor because of
    Pajāpati.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    [page 58]
    8 A4. Brahma (Brahmā)

    “Similarly, while looking at Brahma, The Arahant fully knows and directly comprehends
    Brahma, as Brahma.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he
    does not consider Brahma as “mine,” that is because he does not delight in nor because of
    Brahma.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    9 A4. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Streaming Radiance, as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as “mine,” that is because he does not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    10 A4. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Lustrous Beauty, as Devas of Lustrous Beauty.

    [page 59]
    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Subhakinha Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    11 A4. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Arahant fully knows and directly comprehends the Devas of
    Limitless Fruit, as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    12 A4. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Arahant
    fully knows and directly comprehends the Overlord, as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as “mine,” that is because he does
    not delight in nor because of the Overlord.

    [page 60]
    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    13 A4. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere of Infinity of Space, as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as “mine,” that is because he does not delight in nor
    because of the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    14 A4. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness, and its
    qualities, The Arahant fully knows and directly comprehends the Sphere of Infinity of
    Consciousness, as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as “mine,”
    that is because he does not delight in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    [page 61]
    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    15 A4. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness, and its qualities, The
    Arahant fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as “mine,” that is because he does not delight in nor because of the
    Sphere of Nothingness.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    16 A4. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception,
    and its qualities, The Arahant fully knows and directly comprehends the Sphere or Dimension of
    Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as “mine,” that is because he does not
    delight in nor because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    [page 62]
    17 A4. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or in being
    seen and observed by the eyes, The Arahant fully knows and directly comprehends what is seen,
    as that which is seen.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as “mine,” that is because he does not delight in nor because of what is seen.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    18 A4. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or in being
    listened to and observed by the ears, The Arahant fully knows and directly comprehends what is
    heard, as that which is heard.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as “mine,” that is because he does not delight in nor because of what is
    heard.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    19 A4. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or in
    being picked up and observed by the nose, tongue, or the body, The Arahant fully knows and
    directly comprehends what is sensed, as that which is sensed.

    [page 63]
    “This, because he sees and understands this through his Higher Knowledge, , and therefore does
    not objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does
    not consider the ‘sensed’ as “mine,” that is because he does not delight in nor because of what is
    sensed.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    20 A4. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, The Arahant fully knows and directly
    comprehends what is known, as that which is known.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being cognized, knowing it just
    as ‘known,’ through and through, and nothing else; he does not imagine himself existing in
    relation to the ‘known; he does not imagine himself being distinctly different nor apart from
    what is known; he does not imagine the ‘known’ as something to be possessed, and therefore, he
    does not consider the ‘known’ as “mine,” that is because he does not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    21 A4. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Arahant fully knows and directly comprehends unity or oneness, as unity or oneness.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to

    [page 64]
    be possessed, and therefore, he does not consider the ‘unity’ as “mine,” that is because he does
    not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    22 A4. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Arahant fully knows and directly comprehends multiplicity, as multiplicity.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as “mine,” that is because he does not delight in nor because of that sense of
    multiplicity.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    23 A4. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything witnessed, The Arahant fully
    knows and directly comprehends the ‘all,’ as the ‘all.’

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘all’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as “mine,” that is because he does not delight in nor because of
    that sense of the ‘All’.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    [page 65]
    24 A4. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Arahant fully knows and
    directly comprehends It, as Nibbāna Itself.

    “This, because he sees and understands it through his Higher Knowledge, therefore, he does not
    perceive nor objectifies Nibbāna, nor imagines it as a separate “thing” called: “Nibbāna,” that is
    out there; he does not imagine himself existing in relation to Nibbāna; he does not
    imagine himself being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna
    as something to be possessed, and therefore, he does not consider Nibbāna as “mine,” and thus,
    he does not identified with it, nor becomes absorbed into some kind of an intoxication for or
    because of Nibbāna.

    “And why is this the case?

    “It is because The Arahant has destroyed delusion, and thus, liberated himself from ignorance.
    This, I declare.

    -
    End of Part 3  -

    [page 66]
    G. The Tathāgata (i)

    “Here, Bhikkhus, the Tathāgata, who is The Self-Awakened Buddha, has also already
    destroyed the heart’s contaminants, the āsavas, and therefore, being An Arahant Himself, he too,
    has released Himself through Direct and Complete Understanding.

    1 T. Earth (Pathavi)

    “Thus, while looking at earth and all that has the solidity or material quality of the earth element,
    The Tathāgata fully knows and directly comprehends earth, as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of earth.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    2 T. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Tathāgata fully knows and directly comprehends water, as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of water.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    3 T. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Tathāgata fully knows and directly comprehends fire, as fire.

    [page 67]
    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of fire.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    4 T. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Tathāgata fully knows and directly comprehends air, as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of air.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    5 T. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse qualities about them, The
    Tathāgata fully knows and directly comprehends living beings, as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be
    possessed, and therefore, he does not consider them as “mine,” that is because he does not
    delight in nor because of living beings.

    “And why is this the case?

    [page 68]
    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    6 T. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Tathāgata
    fully knows and directly comprehends Devas, as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as “mine,” that is because he does not delight in nor because of Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    7 T. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Tathāgata
    fully knows and directly comprehends Pajāpati, as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as “mine,” that is because he does not delight in nor because of
    Pajāpati.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    8 T. Brahma (Brahmā)

    “Similarly, while looking at Brahma, The Tathāgata fully knows and directly comprehends
    Brahma, as Brahma.

    [page 69]
    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he
    does not consider Brahma as “mine,” that is because he does not delight in nor because of
    Brahma.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    9 T. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Streaming Radiance, as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as “mine,” that is because he does not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    10 T. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Lustrous Beauty, as Devas of Lustrous Beauty.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Subhakinha Devas.

    [page 70]
    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    11 T. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Limitless Fruit, as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    12 T. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Tathāgata
    fully knows and directly comprehends the Overlord, as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as “mine,” that is because he does
    not delight in nor because of the Overlord.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    [page 71]
    13 T. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, The
    Tathāgata fully knows and directly comprehends the Sphere of Infinity of Space, as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as “mine,” that is because he does not delight in nor
    because of the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    14 T. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness, and its
    qualities, The Tathāgata fully knows and directly comprehends the Sphere of Infinity of
    Consciousness, as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as “mine,”
    that is because he does not delight in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    [page 72]
    15 T. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness, and its qualities, The
    Tathāgata fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as “mine,” that is because he does not delight in nor because of the
    Sphere of Nothingness.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    16 T. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception,
    and its qualities, The Tathāgata fully knows and directly comprehends the Sphere or Dimension
    of Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-
    Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as “mine,” that is because he does not
    delight in nor because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    [page 73]
    17 T. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or in being
    seen and observed by the eyes, The Tathāgata fully knows and directly comprehends what is
    seen, as that which is seen.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as “mine,” that is because he does not delight in nor because of what is seen.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    18 T. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or in being
    listened to and observed by the ears, The Tathāgata fully knows and directly comprehends what
    is heard, as that which is heard.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as “mine,” that is because he does not delight in nor because of what is
    heard.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    19 T. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or in
    being picked up and observed by the nose, tongue, or the body, The Tathāgata fully knows and
    directly comprehends what is sensed, as that which is sensed.

    [page 74]
    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does
    not consider the ‘sensed’ as “mine,” that is because he does not delight in nor because of what is
    sensed.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    20 T. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, The Tathāgata fully knows and directly
    comprehends what is known, as that which is known.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being cognized, knowing it just
    as ‘known,’ through and through, and nothing else; he does not imagine himself existing in
    relation to the ‘known; he does not imagine himself being distinctly different nor apart from
    what is known; he does not imagine the ‘known’ as something to be possessed, and therefore, he
    does not consider the ‘known’ as “mine,” that is because he does not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    21 T. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Tathāgata fully knows and directly comprehends unity or oneness, as unity or oneness.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to

    [page 75]
    be possessed, and therefore, he does not consider the ‘unity’ as “mine,” that is because he does
    not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    22 T. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Tathāgata fully knows and directly comprehends multiplicity, as multiplicity.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as “mine,” that is because he does not delight in nor because of that sense of
    multiplicity.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    23 T. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything witnessed, The Tathāgata fully
    knows and directly comprehends the ‘all,’ as the ‘all.’

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘all’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as “mine,” that is because he does not delight in nor because of
    that sense of the ‘All’.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    [page 76]
    24 T. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Tathāgata fully knows and
    directly comprehends It, as Nibbāna Itself.

    “This, because he sees and understands it through his Higher Knowledge, therefore, he does not
    perceive nor objectifies Nibbāna, nor imagines it as a separate “thing” called: “Nibbāna,” that is
    out there; he does not imagine himself existing in relation to Nibbāna; he does not
    imagine himself being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna
    as something to be possessed, and therefore, he does not consider Nibbāna as “mine,” and thus,
    he does not identified with it, nor becomes absorbed into some kind of an intoxication for or
    because of Nibbāna.

    “And why is this the case?

    “It is because The Tathāgata has completely understood what there is to be understood, all the
    way to its end. This, I declare.

    [page 77]
    H. The Tathāgata (ii)

    “Here, Bhikkhus, the Tathāgata, who is The Self-Awakened Buddha, has also already
    destroyed the heart’s contaminants, the āsavas, and therefore, being An Arahant Himself, he too,
    has released Himself through Direct and Complete Understanding.

    1 TT. Earth (Pathavi)

    “Thus, while looking at earth and all that has the solidity or material quality of the earth element,
    The Tathāgata fully knows and directly comprehends earth, as earth.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about earth; he does not imagine himself existing
    in, nor in relation to earth; he does not imagine himself being distinctly different nor apart from
    earth; he does not imagine earth as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of earth.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the cessation and destruction of all kinds of cravings; the
    dispassion and fading away that resulted from that very understanding; the relinquishment of all
    those cravings, and the absolute abandonment by walking away from all that they promise, is
    how The Tathāgata has Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    2 TT. Water (Āpo)

    “Similarly, when looking at water and all that has the fluidity or cohesive quality of the water
    element, The Tathāgata fully knows and directly comprehends water, as water.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about water; he does not imagine himself existing
    in, nor in relation to water; he does not imagine himself being distinctly different nor apart from

    [page 78]
    water; he does not imagine water as something to be possessed, and therefore, he does not
    consider it as “mine,” that is because he does not delight in nor because of water.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    3 TT. Fire (Tejo)

    “Similarly, while looking at fire and all that has the heating or temperature quality of the fire
    element, The Tathāgata fully knows and directly comprehends fire, as fire.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about fire; he does not imagine himself existing in,
    nor in relation to fire; he does not imagine himself being distinctly different nor apart from fire;
    he does not imagine fire as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of fire.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    [page 79]
    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    4 TT. Air or Wind (Vāyo)

    “Similarly, while looking at water and all that has the moving or pressuring quality of the air or
    wind element, The Tathāgata fully knows and directly comprehends air, as air.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about air; he does not imagine himself existing in,
    nor in relation to air; he does not imagine himself being distinctly different nor apart from air; he
    does not imagine air as something to be possessed, and therefore, he does not consider it as
    “mine,” that is because he does not delight in nor because of air.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    5 TT. Living Beings (Bhūtā)

    “Similarly, while looking at living beings and all their diverse qualities about them, The
    Tathāgata fully knows and directly comprehends living beings, as living beings.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about living beings; he does not imagine
    himself existing among, nor in relation to living beings; he does not imagine himself being
    distinctly different nor apart from living beings; he does not imagine living beings as things to be

    [page 80]
    possessed, and therefore, he does not consider them as “mine,” that is because he does not
    delight in nor because of living beings.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    6 TT. Devas or Divine Beings (Devā)

    “Similarly, while looking at Devas and all their divine and heavenly qualities, The Tathāgata
    fully knows and directly comprehends Devas, as Devas.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Devas; he does not imagine himself
    existing among, nor in relation to Devas; he does not imagine himself being distinctly different
    nor apart from Devas; he does not imagine Devas as things to be possessed, and therefore, he
    does not consider them as “mine,” that is because he does not delight in nor because of Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    [page 81]
    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    7 TT. Progenitor / Predecessor to all Beings (Pajāpati)

    “Similarly, while looking at Pajāpati, the Progenitor and Predecessor to all beings, The Tathāgata
    fully knows and directly comprehends Pajāpati, as Pajāpati.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Pajāpati; he does not imagine himself
    existing in relation to Pajāpati; he does not imagine himself being distinctly different nor
    apart from Pajāpati; he does not imagine Pajāpati as something to be possessed, and therefore, he
    does not consider Pajāpati as “mine,” that is because he does not delight in nor because of
    Pajāpati.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    8 TT. Brahma (Brahmā)

    “Similarly, while looking at Brahma, The Tathāgata fully knows and directly comprehends
    Brahma, as Brahma.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about Brahma; he does not imagine himself
    existing in relation to Brahma; he does not imagine himself being distinctly different nor
    apart from Brahma; he does not imagine Brahma as something to be possessed, and therefore, he

    [page 82]
    does not consider Brahma as “mine,” that is because he does not delight in nor because of
    Brahma.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    9 TT. Devas of Streaming Radiance (Ābhassara Devā)

    “Similarly, while looking at Devas of Streaming Radiance (Ābhassara Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Streaming Radiance, as Devas of Streaming Radiance.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Ābhassara Devas; he does not
    imagine himself existing among, nor in relation to the Ābhassara Devas; he does not
    imagine himself being distinctly different nor apart from the Ābhassara Devas; he does not
    imagine the Ābhassara Devas as things to be possessed, and therefore, he does not consider them
    as “mine,” that is because he does not delight in nor because of the Ābhassara Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    [page 83]
    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    10 TT. Devas of Lustrous Beauty (Subhakinha Devā)

    “Similarly, while looking at Devas of Lustrous Beauty (Subhakinha Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Lustrous Beauty, as Devas of Lustrous Beauty.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Subhakinha Devas; he does not
    imagine himself existing among, nor in relation to the Subhakinha Devas; he does not
    imagine himself being distinctly different nor apart from the Subhakinha Devas; he does not
    imagine the Subhakinha Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Subhakinha Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    11 TT. Devas of Limitless Fruit (Vehapphala Devā)

    “Similarly, while looking at Devas of Limitless Fruit (Vehapphala Devas) and all their divine
    and heavenly qualities, The Tathāgata fully knows and directly comprehends the Devas of
    Limitless Fruit, as Devas of Limitless Fruit.

    “This, because he sees and understands them through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Vehapphala Devas; he does not

    [page 84]
    imagine himself existing among, nor in relation to the Vehapphala Devas; he does not
    imagine himself being distinctly different nor apart from the Vehapphala Devas; he does not
    imagine the Vehapphala Devas as things to be possessed, and therefore, he does not consider
    them as “mine,” that is because he does not delight in nor because of the Vehapphala Devas.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    12 TT. Overlord or Mahā Brahma (Abhibhūta)

    “Similarly, while looking at the Overlord (Abhibhūta) and all his divine qualities, The Tathāgata
    fully knows and directly comprehends the Overlord, as the Overlord.

    “This, because he sees and understands him through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the Overlord; he does not imagine
    himself existing in relation to the Overlord; he does not imagine himself being distinctly
    different nor apart from the Overlord; he does not imagine the Overlord as something to be
    possessed, and therefore, he does not consider the Overlord as “mine,” that is because he does
    not delight in nor because of the Overlord.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the

    [page 85]
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    13 TT. Sphere/Dimension of Infinity of Space
    (Ākāsānañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Space, and its qualities, The
    Tathāgata fully knows and directly comprehends the Sphere of Infinity of Space, as the Sphere of
    Infinity of Space.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Space; he does not
    imagine himself existing in relation to the Sphere of Infinity of Space; he does not
    imagine himself being distinctly different nor apart from the Sphere of Infinity of Space; he does
    not imagine the Sphere of Infinity of Space as something to be possessed, and therefore, he does
    not consider the Sphere of Infinity of Space as “mine,” that is because he does not delight in nor
    because of the Sphere of Infinity of Space.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    [page 86]
    14 TT. Sphere of Infinity of Consciousness (Viññāṇañcāyatana)

    “Similarly, while looking at the Sphere or Dimension of Infinity of Consciousness, and its
    qualities, The Tathāgata fully knows and directly comprehends the Sphere of Infinity of
    Consciousness, as the Sphere of Infinity of Consciousness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Infinity of Consciousness; he
    does not imagine himself existing in relation to the Sphere of Infinity of Consciousness; he does
    not imagine himself being distinctly different nor apart from the Sphere of Infinity of
    Consciousness; he does not imagine the Sphere of Infinity of Consciousness as something to be
    possessed, and therefore, he does not consider the Sphere of Infinity of Consciousness as “mine,”
    that is because he does not delight in nor because of the Sphere of Infinity of Consciousness.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    15 TT. Sphere of Nothingness (Ākiñcaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Nothingness, and its qualities, The
    Tathāgata fully knows and directly comprehends the Sphere or Dimension of Nothingness, as the
    Sphere of Nothingness.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Nothingness; he does not
    imagine himself existing in relation to the Sphere of Nothingness; he does not imagine himself
    being distinctly different nor apart from the Sphere of Nothingness; he does not imagine the

    [page 87]
    Sphere of Nothingness as something to be possessed, and therefore, he does not consider the
    Sphere of Nothingness as “mine,” that is because he does not delight in nor because of the
    Sphere of Nothingness.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    16 TT. Sphere of Neither Perception nor Non-Perception
    (Nevasaññānāsaññāyatana)

    “Similarly, while looking at the Sphere or Dimension of Neither Perception nor Non-Perception,
    and its qualities, The Tathāgata fully knows and directly comprehends the Sphere or Dimension
    of Neither Perception nor Non-Perception, as the Sphere of Neither Perception nor Non-
    Perception.

    “This, because he sees and understands it through his Higher Knowledge, and therefore does not
    objectify nor imagines things pertaining to or about the Sphere of Neither Perception nor Non-
    Perception; he does not imagine himself existing in relation to the Sphere of Neither Perception
    nor Non-Perception; he does not imagine himself being distinctly different nor apart from the
    Sphere of Neither Perception nor Non-Perception; he does not imagine the Sphere of Neither
    Perception nor Non-Perception as something to be possessed, and therefore, he does not consider
    the Sphere of Neither Perception nor Non-Perception as “mine,” that is because he does not
    delight in nor because of the Sphere of Neither Perception nor Non-Perception.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is

    [page 88]
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    17 TT. What is Seen (Diṭṭhi)

    “Similarly, while looking at what is seen and all that has the quality of being visible or in being
    seen and observed by the eyes, The Tathāgata fully knows and directly comprehends what is
    seen, as that which is seen.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being seen, knowing it just as
    ‘seen,’ through and through, and nothing else; he does not imagine himself existing in relation to
    the ‘seen’; he does not imagine himself being distinctly different nor apart from what is seen; he
    does not imagine the ‘seen’ as something to be possessed, and therefore, he does not consider the
    ‘seen’ as “mine,” that is because he does not delight in nor because of what is seen.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    [page 89]
    18 TT. What is Heard (Suta)

    “Similarly, while looking at what is heard and all that has the quality of being heard or in being
    listened to and observed by the ears, The Tathāgata fully knows and directly comprehends what
    is heard, as that which is heard.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being heard, knowing it just as
    ‘heard,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘heard’; he does not imagine himself being distinctly different nor apart from what is
    heard; he does not imagine the ‘heard’ as something to be possessed, and therefore, he does not
    consider the ‘heard’ as “mine,” that is because he does not delight in nor because of what is
    heard.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    19 TT. What is Sensed (Muta)

    “Similarly, while looking at what is sensed and all that has the quality of being sensed or in
    being picked up and observed by the nose, tongue, or the body, The Tathāgata fully knows and
    directly comprehends what is sensed, as that which is sensed.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being sensed, knowing it just as
    ‘sensed,’ through and through, and nothing else; he does not imagine himself existing in relation
    to the ‘sensed’; he does not imagine himself being distinctly different nor apart from what is
    sensed; he does not imagine the ‘sensed’ as something to be possessed, and therefore, he does
    not consider the ‘sensed’ as “mine,” that is because he does not delight in nor because of what is
    sensed.

    [page 90]
    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    20 TT. What is Known or Cognized (Viññāta)

    “Similarly, while looking at what is known or cognized and all that has the quality of being
    known or cognized and observed by the mind, The Tathāgata fully knows and directly
    comprehends what is known, as that which is known.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about the thing being cognized, knowing it just
    as ‘known,’ through and through, and nothing else; he does not imagine himself existing in
    relation to the ‘known; he does not imagine himself being distinctly different nor apart from
    what is known; he does not imagine the ‘known’ as something to be possessed, and therefore, he
    does not consider the ‘known’ as “mine,” that is because he does not delight in nor because of
    what is known.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    [page 91]
    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and
    Perfect Awakening, by personally and directly seeing the very truth about all these cravings.
    This, I declare.

    21 TT. Unity or Oneness (Ekatta)

    “Similarly, while looking at and seeing Unity in all things and all that has the quality of oneness,
    The Tathāgata fully knows and directly comprehends unity or oneness, as unity or oneness.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that flavor or sense of unity; he does not
    imagine himself existing in relation to the ‘unity’; he does not imagine himself being distinctly
    different nor apart from that unity; he does not imagine the ‘unity’ or ‘oneness’ as something to
    be possessed, and therefore, he does not consider the ‘unity’ as “mine,” that is because he does
    not delight in nor because of that sense of unity.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    22 TT. Multiplicity or Not-One (Nānatta)

    “Similarly, while looking at and seeing the multiplicity of all things and all that has the quality of
    variety, The Tathāgata fully knows and directly comprehends multiplicity, as multiplicity.

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about that sense of multiplicity or diversity; he
    does not imagine himself existing in relation to that ‘multiplicity’; he does not imagine himself
    being distinctly different nor apart from that multiplicity; he does not imagine the ‘multiplicity’

    [page 92]
    or ‘not-oneness’ as something to be possessed, and therefore, he does not consider the
    ‘multiplicity’ as “mine,” that is because he does not delight in nor because of that sense of
    multiplicity.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    23 TT. The All (Sabba)

    “Similarly, while looking at and seeing the ‘all’ or everything witnessed, The Tathāgata fully
    knows and directly comprehends the ‘all,’ as the ‘all.’

    “This, because he sees and understands this through his Higher Knowledge, and therefore does
    not objectify nor imagines things pertaining to or about ‘the All’; he does not imagine himself
    existing in relation to that ‘All’; he does not imagine himself being distinctly different nor
    apart from that ‘All’; he does not imagine the ‘all’ as something to be possessed, and therefore,
    he does not consider the ‘All’ as “mine,” that is because he does not delight in nor because of
    that sense of the ‘All’.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    [page 93]
    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.

    24 TT. Nibbāna

    “Similarly, on having already tasted and known Nibbāna directly, The Tathāgata fully knows and
    directly comprehends It, as Nibbāna Itself.

    “This, because he sees and understands it through his Higher Knowledge, therefore, he does not
    perceive nor objectifies Nibbāna, nor imagines it as a separate “thing” called: “Nibbāna,” that is
    out there; he does not imagine himself existing in relation to Nibbāna; he does not
    imagine himself being distinctly different nor apart from Nibbāna; he does not imagine Nibbāna
    as something to be possessed, and therefore, he does not consider Nibbāna as “mine,” and thus,
    he does not identified with it, nor becomes absorbed into some kind of an intoxication for or
    because of Nibbāna.

    “And why is this the case?

    “It is because The Tathāgata has completely understood that the very root of all that is suffering
    is itself the delighting in, cherishing, and the looking forward to the experiencing of it. Thus, The
    Tathāgata has directly seen how it is through the longing and craving for rebecoming, that one is
    reborn; because of birth, then one inevitably has to undergo the inescapably painful processes of
    getting old, sickness, and of dying.

    “For this reason, on witnessing the destruction of all kinds of cravings; the dispassion and fading
    away that resulted from that very understanding; the relinquishment of all those cravings, and the
    absolute abandonment by walking away from all that they promise, is how The Tathāgata has
    Self-Awakened.

    “Thus, He is The Tathāgata, who has realized through His own efforts, the Supreme and Perfect
    Awakening, by personally and directly seeing the very truth about all these cravings. This, I
    declare.”

    This is what The Blessed One said.

    And those Bhikkhus, were delighted in having carefully listened to these words, spoken by The
    Blessed One.

    -
    End of the Mūlapariyāya Sutta -

    Sādhu
    Sādhu
    Sādhu

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