for each of
elements, beings, gods, jhanas, senses, diversity, all, nibbāna
Ordinary Person (Puthujjana)
perceives it (as) what I am, what is mine
conceives it (as, in, appart from) what I am, what is mine
delights in it
because has not fully understood it
The Disciple in Higher Training (Sekkha)
directly knows it
should not conceive it (as, in, appart from) what I am, what is mine
should not delight in it
because must fully understand it
The Arahant
directly knows it
does not conceive it (as, in, appart from) what I am, what is mine
does not delight in it
because has fully understood it
because is free from lust through the destruction of lust
because is free from hate through the destruction of hate
because is free from delusion through the destruction of delusion
The Tathāgata
directly knows
does not conceive
does not delight in
because has fully understood it to the end
because has understood that delight is the root of suffering, and that with being as condition there is birth, and that for whatever has come to be there is ageing and death. therefore, through the complete destruction, fading away, cessation, giving up, and relinquishing of cravings, the Tathāgata has awakened to supreme full enlightenment
mn1
mūlapariyāya the root of all things
for each of elements, beings, gods, jhanas, senses, diversity, all, nibbāna
Ordinary Person (Puthujjana)
The Disciple in Higher Training (Sekkha)
The Arahant
The Tathāgata