On one occasion the Blessed One was living in Ukkattha in the Subhaga Grove at the root of a royal sala tree. There he addressed the monk: "Bhikkhus, I shall teach you a discourse on the root of all things. Listen and attend closely to what I shall say." "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:
THE ORDINARY PERSON
Buddha: "Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, perceives 4 elements (earth/water/fire/air) as the respective element. Having perceived the element as earth/water/fire/air, he conceives himself as the element, he conceives himself in element, he conceives himself apart from element, he conceives element to be 'mine'/ he delights in element. Why is that? Because he has not fully understood it.
He perceives beings as the different beings in the universe (beings/gods/pajapati/brahma/gods of streaming radiance/gods of Refulgent Glory/gods of Great Fruit/Overlord) and their planes of existence. Having perceived beings as beings..., he conceives beings...., he conceives himself in beings..., he conceives himself apart from beings...., he conceives beings.... to be 'mine,' he delights in beings..... Why is that? Because he has not fully understood it.
He perceives the dimensions (base of infinite space/infinite consciousness/nothingness/neither-perception-nor non-perception) as such. Having perceived the dimensions as the dimensions, he conceives himself as the base of infinite space...., he conceives himself in the base of infinite space...., he conceives himself apart from the base of infinite space...., he conceives the base of infinite space.... to be 'mine,' he delights in the base of infinite space..... Why is that? Because he has not fully understood it.
He perceives the four classes of sense data (seen as the seen, heard as heard,sensed as sensed, cognized as cognized). Having perceived the seen as the seen..., he conceives himself as the seen..., he conceives himself in the seen..., he conceives himself apart from the seen...., he conceives the seen to be 'mine/ he delights in the seen..... Why is that? Because he has not fully understood it.
He perceives unity as unity. Having perceived unity as unity, he conceives himself as unity, he conceives himself in unity, he conceives himself apart from unity, he conceives unity to be 'mine/ he delights in unity. Why is that? Because he has not fully understood it.
He perceives diversity as diversity. Having perceived diversity as diversity, he conceives himself as diversity, he conceives himself in diversity, he conceives himself apart from diversity, he conceives diversity to be 'mine'/ he delights in diversity. Why is that? Because he has not fully understood it.
He perceives all as all. Having perceived all as all, he conceives himself as all, he conceives himself in all, he conceives himself apart from all, he conceives all to be 'mine,' he delights in all. Why is that? Because he has not fully understood it.
He perceives Nibbana as Nibbana. Having perceived Nibbana as Nibbana, he conceives himself as Nibbana, he conceives himself in Nibbana, he conceives himself apart from Nibbana, he conceives Nibbana to be 'mine,' he delights in Nibbana. Why is that? Because he has not fully understood it.
(The ordinary people's conception of the world is filled with ignorance and conceptual proliferation from the initial moment of sensory perception. That's how one develops views about how things are, how they should be and how they should relate to them, from simple views to complex metaphysical speculations. People also develop the concept of self and they become attached to things when they delight in them which leads to craving and clinging (the causation in dependent origination). The stage of "conceiving" is a state of cognitive distortion, which is led by the three defilements of craving (taṇhā), conceit (māna), and views (diṭṭhi). It is in this sense that the untaught person is said to be deluded and ignorant.)
THE DISCIPLE IN HIGHER TRAINING
Buddha: "Bhikkhus, a bhikkhu who is in higher training, whose mind has not yet reached the goal, who is still aspiring to the supreme security from bondage, directly knows 4 elements (earth/water/fire/air) as the respective elements. Having directly known the elements as elements, he should not conceive himself as earth...., he should not conceive himself in earth...., he should not conceive himself apart from earth...., he should not conceive earth to be 'mine/ he should not delight in earth..... Why is that? So that he may fully understand it.
He directly knows different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana...as such. He should not conceive himself as different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana, he should not conceive himself in different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana, he should not conceive himself apart from different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana, he should not conceive different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana to be 'mine/ he should not delight in different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana. Why is that? So that he may fully understand it.
(The disciple in the higher training attempts not to conceive things in a wrong way by not identifying with them and by not clinging to them/not attached. He does this by directly knowing things as they are, by understanding the three characteristics of existence namely impermanence, suffering, and non-self. The disciple must be vigilant because he hasn't eradicate subtle mental dispositions of clinging unlike Arahant and Tathagatha. )
THE ARAHANT I
Buddha: "Bhikkhus, a bhikkhu who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, is completely liberated through final knowledge, directly knows earth as earth. Having directly known earth as earth, he does not conceive himself as earth, he does not conceive himself in earth, he does not conceive himself apart from earth, he does not conceive earth to be 'mine/ he does not delight in earth. Why is that? Because he has fully understood it.
Likewise he directly knows the other four elements, .. different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such.....Why is that? Because he has fully understood it.
THE ARAHANT - II
Buddha: "Bhikkhus, a bhikkhu who is an arahant...completely liberated through final knowledge, directly knows earth as earth. Having directly known the four elements, different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such...he does not conceive himself as them, he does not conceive himself in them, he does not conceive himself apart from them, he does not conceive them to be 'mine/ he does not delight in them. Why is that? Because he is free from lust through the destruction of lust.
THE ARAHANT - III
Buddha: "Bhikkhus, a bhikkhu who is an arahant...completely liberated through final knowledge, directly knows the four elements, different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such, he does not conceive himself as them, he does not conceive himself in them, he does not conceive himself apart from them, he does not conceive them to be 'mine/ he does not delight in them. Why is that? Because he is free from hate through the destruction of hate.
THE ARAHANT - IV
Buddha: "Bhikkhus, a bhikkhu who is an arahant...completely liberated through final knowledge, directly knows the four elements, different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such, he does not conceive himself as them, he does not conceive himself in them, he does not conceive himself apart from them, he does not conceive them to be 'mine/ he does not delight in them. Why is that? Because he is free from delusion through the destruction of delusion.
(The Arahants are awakened enlightened beings who can see directly into the truth of reality with no distorted conceptions, having uprooted all trace of the three defilements (greed, hatred and delusion).
THE TATHAGATA -1
Buddha: "Bhikkhus, the Tathagata, accomplished and fully enlightened, directly knows the four elements, different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such. He does not conceive himself as them, he does not conceive himself in them, he does not conceive himself apart from them, he does not conceive them to be 'mine/ he does not delight in them. Why is that? Because the Tathagata has fully understood it to the end.
THE TATHAGATA - II
Buddha: "Bhikkhus, the Tathagata, accomplished and fully enlightened, directly knows the four elements, different beings in the universe, the dimensions, the four classes of sense data, diversity, all, nibbana as such. He does not conceive himself as them, he does not conceive himself in them, he does not conceive himself apart from them, he does not conceive them to be 'mine/ he does not delight in them. Why is that? Because he has understood that delight is the root of suffering, and that with being [as condition] there is birth, and that comes along ageing and death. (Dependent origination)
(The Tathagata is awakened enlightened being that can see directly into the truth of reality with no distorted conceptions, uprooted all trace of the three defilements and understood the root cause of suffering.)
Therefore, bhikkhus, through the complete destruction, cessation, giving up and relinquishing of cravings, the Tathagata has awakened to supreme full enlightenment.
In summary in this discourse, Buddha looks at thought process of four kinds of persons - the untaught ordinary persons, disciples of the higher training, arahants, and the Tathagata and how they deal with the root (mūla) of suffering which is desire born of ignorance. The arising of suffering (dukkha) is due to an intricate process which begins with perception of different subjects and can only be ended by insight into the true nature of reality. The discourse then continues to list all of the things the ordinary ignorant person conceives and delights in. These objects of thought are also known as the 'Twenty-four bases (vatthus) of cognition' that range from the most gross aspects of experience to the most subtle.
By WHH
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The middle length discourses of the Buddha (Bhikkhu Bodhi)