The Tathāgata
“The Tathāgata—a worthy one, rightly self-awakened—directly knows earth as earth. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth. Why is that? Because the Tathāgata has comprehended it to the end, I tell you.
“He directly knows water as water… fire as fire… wind as wind… beings as beings… devas as devas… Pajāpati as Pajāpati… Brahmā as Brahmā… the Radiant devas as Radiant devas… the Beautiful Black devas as Beautiful Black devas… the Sky-fruit devas as Sky-fruit devas… the Conqueror as the Conqueror… the dimension of the infinitude of space as the dimension of the infinitude of space… the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness… the dimension of nothingness as the dimension of nothingness… the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception… the seen as the seen… the heard as the heard… the sensed as the sensed… the cognized as the cognized… singleness as singleness… multiplicity as multiplicity… the All as the All…
“He directly knows unbinding as unbinding. Directly knowing unbinding as unbinding, he doesn’t suppose things about unbinding, doesn’t suppose things in unbinding, doesn’t suppose things coming out of unbinding, doesn’t suppose unbinding as ‘mine,’ doesn’t delight in unbinding. Why is that? Because the Tathāgata has comprehended it to the end, I tell you.
“The Tathāgata—a worthy one, rightly self-awakened—directly knows earth as earth. Directly knowing earth as earth, he doesn’t suppose things about earth, doesn’t suppose things in earth, doesn’t suppose things coming out of earth, doesn’t suppose earth as ‘mine,’ doesn’t delight in earth. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathāgata has totally awakened to the unexcelled right self-awakening, I tell you.
“He directly knows water as water… the All as the All…
“He directly knows unbinding as unbinding. Directly knowing unbinding as unbinding, he doesn’t suppose things about unbinding, doesn’t suppose things in unbinding, doesn’t suppose things coming out of unbinding, doesn’t suppose unbinding as ‘mine,’ doesn’t delight in unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathāgata has totally awakened to the unexcelled right self-awakening, I tell you.”
That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One’s words.
Notes 1. Earth, water, fire, and wind are the four properties that comprise the experience of physical form. 2. In this section of the list, “beings” denotes all living beings below the level of the gods. “Devas” denotes the beings in the sensual heavens. The remaining terms— Pajāpati, Brahmā, the Radiant devas, the Beautiful Black devas, the Sky-fruit devas, & the Conqueror—denote devas in the heavens of form & formlessness. 3. The dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, & the dimension of neither perception nor non-perception are four formless states that can be attained in concentration. 4. “The seen, the heard, the sensed, & the cognized” is a set of terms to cover all things experienced through the six senses. 5. Singleness = experience in states of intense concentration (jhāna). Multiplicity = experience via the six senses. See MN 137. 6. “What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This is termed the All. Anyone who would say, ‘Repudiating this All, I will describe another,’ if questioned on what exactly might be the grounds for his assertion, would be unable to explain and, furthermore, would be put to grief. Why is that? Because it lies beyond range.” —SN 35:23 For more on this topic, see The Mind Like Fire Unbound, Chapter 1. 7. Unbinding = nibbāna (nirvāṇa).
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