‘idaṁ paṇiyaṁ evaṁ kītaṁ, evaṁ vikkayamānaṁ, ettakaṁ mūlaṁ bhavissati, ettako udayo’ti.  ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ 

Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 

mūlajātā patiṭṭhitā.  has roots planted deep, 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Akusalamūlasutta  Unskillful Roots 
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. 
Greed, hate, and delusion. 
Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; 
Greed is a root of the unskillful. 
akusalamūlaṁ → akusalaṁ (bj, sya-all, km, pts1ed) 
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; 
When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. 
vācāya → vācā (bj) | akusalaṁ → akusalamūlaṁ (mr) 
Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; 
Hate is a root of the unskillful. 
Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; 
Delusion is a root of the unskillful. 
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. 
Contentment, love, and understanding. 
Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; 
Contentment is a root of the skillful. 
kusalamūlaṁ → kusalaṁ (bj, sya-all, km, pts1ed) 
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; 
When a contented person chooses to act by way of body, speech, or mind, that too is skillful. 
kusalaṁ → kusalamūlaṁ (mr) 
Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; 
Love is a root of the skillful. 
Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; 
Understanding is a root of the skillful. 

Mūlagandho, sāragandho, pupphagandho—  The fragrance of roots, heartwood, and flowers. 

Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
Tatridaṁ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṁ paññāpenti araññaṁ rukkhamūlaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ bhusāgāraṁ. 
Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. 
rukkhamūlaṁ susānaṁ → rukkhamūlaṁ bhusāgāraṁ susānaṁ (mr) | bhusāgāraṁ → suññāgāraṁ (mr) 

yo ca suddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti,  someone who makes a groundless accusation of unchastity against a person whose celibacy is pure; 
amūlakena → abhūtena (mr) 

So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 

Samādhimūlakā peyyā—   

Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ.  Lodgings at the root of a tree … 

Vineyya maccheramalaṁ samūlaṁ,  They’ve driven out the stain of stinginess, root and all, 

Tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo.  When they pass away, the discourses are cut off at the root, with no-one to preserve them. 
Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo. 
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. 
nacchinnamūlako → acchinnamūlako (sya-all, km); na ca chinnamūlako (pts1ed) 

So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo,  A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. 
yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. 
At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 

Mūlavā phalasampanno,  firmly-rooted and fruit-bearing, 

Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti.  It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She smiles, chats, laughs, and teases him. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. 
It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a female. She sits right by him, lies down, or embraces him. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. 

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and establishes mindfulness in his presence. 

tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo.  When they pass away, the discourses are cut off at the root, with no-one to preserve them. 
tesaṁ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. 
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. 
na chinnamūlako → acchinnamūlako (mr) 

mūlajātā patiṭṭhitā.  has roots planted deep, 

yadi mūlato, yadi majjhato, yadi aggato—  whether at the root, the middle, or the top— 

Vivādamūlasutta  Roots of Arguments 
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. 
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. 
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 

Tamenaṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti.  When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. 

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.  Its canopy spread over twelve leagues, while the network of roots spread for five leagues. 
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. 
Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. 
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. 
‘Because, my good sir, a violent storm came and felled and uprooted my home.’ 
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti? 
‘Well, did you stand by your tree’s duty when the storm came?’ 
‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. 
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. 
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. 
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ 

Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsañca khāditabbaṁ, mūlañca anuppadātabban’ti.  “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ 

Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati.  Nevertheless, their skillful root is unbroken, and from that the skillful will appear. 
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. 
 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. 
Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. 
 
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. 
Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. 
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. 
 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. 
Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. 
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. 
 

Yato ca kho, bhikkhave, bhikkhuno anunayasaṁyojanaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— 
avijjāsaṁyojanaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ;  Its roots, stem, and leaves would look just the same as the healthy barley. 
Tamenaṁ iti viditvā samūlaṁ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. 
When they realize this they pull it up by the roots and throw it outside the field. 

evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 

Mūlakasutta  Rooted 
Mūlakasutta → kiṁmūlakasuttaṁ (bj) 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti? 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” 
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. 
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’ 

“Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.” 

Taṇhāmūlakasutta  Rooted in Craving 
“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṁ suṇātha. 
“Mendicants, I will teach you about nine things rooted in craving. 
Katame ca, bhikkhave, nava taṇhāmūlakā dhammā? 
And what are the nine things rooted in craving? 
Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti. 
These are the nine things rooted in craving.” 

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in their presence. 

evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati.  In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 
evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati. 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 
evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati. 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 
Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; 
Of all kinds of fragrant root, spikenard is said to be the best. 
evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyatī”ti. 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.” 

Paṭhamavivādamūlasutta  Roots of Arguments (1st) 

Dutiyavivādamūlasutta  Roots of Arguments (2nd) 

Mūlakasutta  Rooted 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti? 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” 
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. 
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 
‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, 
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ 
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti. 
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’ 

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

rukkhamūlagatopi …  at the root of a tree … 
rukkhamūlagatopi … 
at the root of a tree … 

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and establish mindfulness in their presence. 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya.  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti.  In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. 
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, 
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ;  These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. 
seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho 
This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. 

Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.  These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 
This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

‘kandamūlaphalabhojano bhavissāmī’ti.  they will get by eating tubers and fruit. 
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. 
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. 
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: 
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking: 
‘kandamūlaphalabhojano bhavissāmī’”ti? 
you will get by eating tubers and fruit?” 
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? 
Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” 
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: 
Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: 

Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 
 
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 
 
‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti. 
 
Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 
 
‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti. 
 

seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho  This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Ucchinnaṁ mūlaṁ dukkhassa,  The root of suffering is cut off, 
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: 
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, 

Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ,  It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… 
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’ 
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… 
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’ 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti.  I’d better make an end of this person, finish him off, and chop off his head.’ 
mūlaghaccaṁ → mūlachejjaṁ (bj, mr); mūlaghacchaṁ (sya-all) 
‘tena hi, bhaṇe, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhetha, mūlaghaccaṁ karotha, sīsamassa chindathā’ti. 
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’ 
‘Evaṁ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhesuṁ, mūlaghaccaṁ akaṁsu, sīsamassa chindiṁsu. 
‘Yes, Your Majesty,’ they replied, and did as he commanded. 
‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, te rājā sunisedhaṁ nisedheti, mūlaghaccaṁ karoti, sīsāni tesaṁ chindatī’ti. 
‘It seems the king is chopping the head off anyone who steals from others!’ 
‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti. 
‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads.’ 
Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti. 
And they chopped the heads off anyone they stole from. 
‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. 
‘Let us neither kill nor be killed! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’ 
Te tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā sattāhaṁ vanamūlaphalāhārā yāpessanti. 
So that’s what they do. 

Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya:  But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world—is it appropriate for them to say: 

lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.  greed, hate, and delusion. 
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. 
contentment, love, and understanding. 
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. 
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. 
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 

lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.  greed, hate, and delusion. 
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. 
contentment, love, and understanding. 
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. 
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed. 
Nava taṇhāmūlakā dhammā— 
Nine things rooted in craving. 

Mūlapariyāyasutta  The Root of All Things 
“sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. 
“Mendicants, I will teach you the explanation of the root of all things. 
‘Nandī dukkhassa mūlan’ti— 
Because he has understood that approval is the root of suffering, 
‘Nandī dukkhassa mūlan’ti— 
Because he has understood that approval is the root of suffering, 
Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ. 

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—  “A noble disciple understands the unskillful and its root, and the skillful and its root. 
Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? 
But what is the unskillful and what is its root? And what is the skillful and what is its root? 
Katamañcāvuso, akusalamūlaṁ? 
And what is the root of the unskillful? 
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— 
Greed, hate, and delusion. 
idaṁ vuccatāvuso, akusalamūlaṁ. 
This is called the root of the unskillful. 
Katamañcāvuso, kusalamūlaṁ? 
And what is the root of the skillful? 
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ— 
Contentment, love, and understanding. 
idaṁ vuccatāvuso, kusalamūlaṁ. 
This is called the root of the skillful. 
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 
Mūlapariyāyavaggo niṭṭhito paṭhamo. 
 
Mūlasusaṁvaradhammadāyādā, 
 

So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.  I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit. 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti:  Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that 

Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī.  They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit. 

Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.  And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ.  Take a mendicant who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā; sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 
Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā; 
When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this, 

Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti.  Though people enjoy continued existence, loving it so much, he has extracted it, root and all.’ 

Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati.  But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling. 
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. 
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love … 
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino. 
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions. 
Mūlapariyāyo ceva, 
 
Mūlapaṇṇāsakaṁ samattaṁ. 

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.  Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ 
So taṁ rukkhaṁ mūlatova chindeyya. 
And so they’d chop the tree down at the root. 

Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
So they frequent a secluded lodging. 
‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—  Take another person who, understanding that attachment is the root of suffering, 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.  It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One. 

“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  “In the same way, Vaccha, any form by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
consciousness by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 

Tena kho pana samayena āyasmā raṭṭhapālo taṁ ābhidosikaṁ kummāsaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.  Now at that time Raṭṭhapāla was eating last night’s porridge by a wall. 
kuṭṭamūlaṁ → kuḍḍaṁ (bj, sya-all, km, pts1ed) 

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.  They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti.  “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ 
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsaṁ khāditabbaṁ, mūlañca anuppadātabban’ti. 
“It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ 

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.  If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. 
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. 
If you don’t see it, you should practice so that it doesn’t come up in the future. 
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. 
That’s how to give up this bad root of arguments, so it doesn’t come up in the future. 

‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.  Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. 
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. 
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. 
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti— 
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.” 

Puna caparaṁ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  Furthermore, a noble disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 

‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti.  ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
And they do so. 
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; 
Of all kinds of fragrant root, spikenard is said to be the best. 

“ime pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  “But sir, what is the root of these five grasping aggregates?” 
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti. 
“These five grasping aggregates are rooted in desire.” 

vivittaṁ senāsanaṁ bhajiṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.  I frequented a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Passi jahi upadhidukkhamūlaṁ,  Passin gave up attachment, suffering’s root, 
Usabhacchidā jāliniṁ dukkhamūlaṁ; 
Usabha cut the net, the root of suffering, 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 
Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 
frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 

Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati.  It’s when a mendicant meditates focused on pervading the extent of a single tree root as expansive. 
yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— 
Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of a single tree root, or two or three tree roots?” 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya,  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā.  Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable. 
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; 
‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’ 
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; 
Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable, 
Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. 
 
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; 
 
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; 
 

Samūlaṁ taṇhamabbuyha,  and having plucked out craving, root and all: 

Ekamūlasutta  One Root 
“Ekamūlaṁ dvirāvaṭṭaṁ, 
“One is the root, two are the whirlpools, 

ekamūlaanomiyaṁ;   

Kodhassa visamūlassa,  O deity, anger has a poisonous root 

Kodhassa visamūlassa,  Anger has a poisonous root, 

Samūlaṁ taṇhamabbuyha,  and having plucked out craving, root and all: 

Samūlaṁ taṇhamabbuyha,  Having plucked out craving, root and all, 
Samūlaṁ taṇhamabbuyha, 
Having plucked out craving, root and all 

“Sokassa mūlaṁ palikhāya sabbaṁ,  “I’ve dug out the root of sorrow completely. 

Kodhassa visamūlassa,  O brahmin, anger has a poisonous root 

Ucchinnamūlaṁ me vanaṁ visūkaṁ;  my jungle’s cut down at the root, it’s withered away. 

Aññāṇamūlappabhavā pajappitā,  the yearnings sprung from the root of unknowing— 

“Rukkhamūlagahanaṁ pasakkiya,  “You’ve left for the jungle, the root of a tree, 

‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha:  If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: 

Kodhassa visamūlassa,  O Vāsava, anger has a poisonous root 

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

So taṁ rukkhaṁ mūle chindeyya, mūlaṁ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.  They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems. 

Assaddhamūlakasutta  Beginning With the Faithless 
Assaddhamūlakasutta → assaddhamūlakatikapañcakasuttaṁ (bj); asaddhamūlakāpañca (pts1ed, pts2ed) 

Ahirikamūlakasutta  Beginning With the Shameless 
Ahirikamūlakasutta → ahirikamūlakatikacatukkasuttaṁ (bj); ahirimūlakā cattāro (pts1ed, pts2ed) 

Anottappamūlakasutta  Beginning With Imprudence 
Anottappamūlakasutta → anottāpamūlakatikattayasuttaṁ (bj) 

Appassutamūlakasutta  Beginning With the Unlearned 
Appassutamūlakasutta → appassutamūlakatikadvayasuttaṁ (bj); appassutena dve (pts1ed, pts2ed) 

Kusītamūlakasutta  Beginning With the Lazy 
Kusītamūlakasutta → kusītamūlakatikekasuttaṁ (bj); kusītaṁ (pts1ed, pts2ed) 
Assaddhamūlakā pañca, 
 
Cattāro ahirikamūlakā; 
 
Anottappamūlakā tīṇi, 
 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. 
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami.  And then the Buddha left the road and went to the root of a certain tree. 

“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;  “That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open. 
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; 
In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They’re not happy in an empty hut, at the root of a tree, or out in the open. 

Kusalamūlasutta  Skillful Root 
Kusalamūlasutta → kusalamūlasamucchedasuttaṁ (bj); mūla (pts1ed, pts2ed) 
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṁ samucchedamagamā. 
Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity. 

Bhindi mūlaṁ duve dhammā,   

evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṁ gacchanti.  In the same way all unskillful qualities are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too. 

Samūlaṁ taṇhamabbuyha,  and having plucked out craving, root and all, 

Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. 
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” 

Aghamūlasutta  The Root of Misery 
“Aghañca, bhikkhave, desessāmi aghamūlañca. 
“Mendicants, I will teach you misery and the root of misery. 
Katamañca, bhikkhave, aghamūlaṁ? 
And what is the root of misery? 
Idaṁ vuccati, bhikkhave, aghamūlan”ti. 
This is called the root of misery.” 

Uppādaṁ aghamūlañca,  " 

Mūlapaṇṇāsako samatto.   
Tassa mūlapaṇṇāsakassa vagguddānaṁ 

Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.  Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth. 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  Then Venerable Ānanda together with those mendicants went to Pārileyya to see the Buddha. They bowed and sat down to one side, 

“Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?  “But sir, what is the root of these five grasping aggregates?” 
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… 
“These five grasping aggregates are rooted in desire.” … 

Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati;  In the autumn, a farmer ploughing with a large plough shears through all the root networks. 
Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṁ aggamakkhāyati; 
Of all kinds of fragrant root, spikenard is said to be the best. 

Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. 
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” 

Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ …pe…  Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. 
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 

Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. 
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe…   

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

Rājagahe sapadānaṁ piṇḍāya caritvā taṁ piṇḍapātaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.  After wandering indiscriminately for almsfood in Rājagaha, he ate his almsfood by a wall. 
kuṭṭamūlaṁ → kuḍḍamūlaṁ (bj, sya-all, km); kuḍḍaṁ (bj, pts1ed) 

Santi, bhikkhave, mūlagandhe adhivatthā devā.  There are gods who live in fragrant roots, 

Mūlagandhadātāsutta  A Giver of Fragrant Roots 
Mūlagandhadātāsutta → mūlagandhasuttaṁ (bj); dātā 1 (pts1ed) 
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? 
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?” 
‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. 
‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ 
So dātā hoti mūlagandhānaṁ. 
They give gifts of fragrant roots. 
So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. 
yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. 
" 

Mūlagandhadānūpakārasuttadasaka  Ten Discourses On How Giving Helps Rebirth in Fragrant Roots 
Mūlagandhadānūpakārasuttadasaka → dānupakārā 1 (pts1ed) 
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti? 
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?” 
‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. 
‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ 
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. 
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ 
So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. 
When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. 
Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. 
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.” 

Samādhimūlakasamāpattisutta  Entering Immersion 
Samādhimūlakasamāpattisutta → samāpattikusalasuttaṁ (bj); samādhi-samāpatti (pts1ed) 

Samādhimūlakaṭhitisutta  Remaining in Immersion 
Samādhimūlakaṭhitisutta → ṭhitikusalasuttaṁ (bj); ṭhiti (pts1ed) 

Samādhimūlakavuṭṭhānasutta  Emerging From Immersion 
Samādhimūlakavuṭṭhānasutta → vuṭṭhānakusalasuttaṁ (bj); vuṭṭhāna (pts1ed) 

Samādhimūlakakallitasutta  Gladdening for Immersion 
Samādhimūlakakallitasutta → kallitakusalasuttaṁ (bj); kallavā (pts1ed) 

Samādhimūlakaārammaṇasutta  Supports For Immersion 
Samādhimūlakaārammaṇasutta → ārammaṇakusalasuttaṁ (bj); ārammaṇa (pts1ed) 

Samādhimūlakagocarasutta  Meditation Subjects For Immersion 
Samādhimūlakagocarasutta → gocarakusalasuttaṁ (bj); gocaro (pts1ed) 

Samādhimūlakaabhinīhārasutta  Projecting the Mind Purified by Immersion 
Samādhimūlakaabhinīhārasutta → abhinīhārakusalasuttaṁ (bj); abhinīhāro (pts1ed) 

Samādhimūlakasakkaccakārīsutta  Carefulness in Immersion 
Samādhimūlakasakkaccakārīsutta → sakkaccakārīsuttaṁ (bj); sakkacca (pts1ed) 

Samādhimūlakasātaccakārīsutta  Persistence in Immersion 
Samādhimūlakasātaccakārīsutta → sātaccakārīsuttaṁ (bj); sātaccakārī (pts1ed) 

Samādhimūlakasappāyakārīsutta  Conducive to Immersion 
Samādhimūlakasappāyakārīsutta → sappāyakārīsuttaṁ (bj); sappāyam (pts1ed) 
(Samādhimūlakaṁ.) 

Samāpattimūlakaṭhitisutta  Entering and Remaining 
Samāpattimūlakaṭhitisutta → samāpattiṭhitikusalasuttaṁ (bj); samāpatti-ṭhiti (pts1ed) 

Samāpattimūlakavuṭṭhānasutta  Entering and Emerging 
Samāpattimūlakavuṭṭhānasutta → samāpattivuṭṭhānakusalasuttaṁ (bj); samāpatti-vuṭṭhāna (pts1ed) 

Samāpattimūlakakallitasutta  Entering and Gladdening 
Samāpattimūlakakallitasutta → samāpattikallitakusalasuttaṁ (bj); samāpatti-kallita (pts1ed) 

Samāpattimūlakaārammaṇasutta  Entering and Supports 
Samāpattimūlakaārammaṇasutta → samāpattiārammaṇakusalasuttaṁ (bj); samāpatti-ārammaṇa (pts1ed) 

Samāpattimūlakagocarasutta  Entering and Meditation Subjects 
Samāpattimūlakagocarasutta → samāpattigocarakusalasuttaṁ (bj); samāpatti-gocara (pts1ed) 

Samāpattimūlakaabhinīhārasutta  Entering and Projecting 
Samāpattimūlakaabhinīhārasutta → samāpattiabhinīhārasuttaṁ (bj); samāpatti-abhinīhāra (pts1ed) 

Samāpattimūlakasakkaccasutta  Entering and Carefulness 
Samāpattimūlakasakkaccasutta → samāpattisakkaccakārīsuttaṁ (bj); samāpatti-sakkacca (pts1ed) 

Samāpattimūlakasātaccasutta  Entering and Persistence 
Samāpattimūlakasātaccasutta → samāpattisātaccakārīsuttaṁ (bj); samāpatti-sātaccakārī (pts1ed) 

Samāpattimūlakasappāyakārīsutta  Entering and What’s Conducive 
Samāpattimūlakasappāyakārīsutta → samāpattisappāyakārīsuttaṁ (bj); samāpatti-sappāyakārī (pts1ed) 
(Samāpattimūlakaṁ.) 

Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka  Eight on Remaining and Emergence, Etc. 
(Purimamūlakāni viya yāva sattavīsatimā ṭhitimūlakasappāyakārīsuttā aṭṭha suttāni pūretabbāni.) 
(These eight discourses should be told in full as the previous set.) 
(Ṭhitimūlakaṁ.) 

Vuṭṭhānamūlakakallitasuttādisattaka  Seven on Emergence and Gladdening, Etc. 
(Purimamūlakāni viya yāva catuttiṁsatimā vuṭṭhānamūlakasappāyakārīsuttā satta suttāni pūretabbāni.) 
(These seven discourses should be told in full as the previous set.) 
(Vuṭṭhānamūlakaṁ.) 

Kallitamūlakaārammaṇasuttādichakka  Six on Gladdening and Support, Etc. 
(Purimamūlakāni viya yāva cattālīsamā kallitamūlakasappāyakārīsuttā cha suttāni pūretabbāni.) 
(These six discourses should be told in full as the previous set.) 
(Kallitamūlakaṁ.) 

Ārammaṇamūlakagocarasuttādipañcaka  Five on Support and Subjects, Etc. 
(Purimamūlakāni viya yāva pañcacattālīsamā ārammaṇamūlakasappāyakārīsuttā pañca suttāni pūretabbāni.) 
(These five discourses should be told in full as the previous set.) 
(Ārammaṇamūlakaṁ.) 

Gocaramūlakaabhinīhārasuttādicatukka  Four on Subjects and Projection, Etc. 
(Gocaramūlakaṁ.) 

Abhinīhāramūlakasakkaccasuttāditika  Three on Projection and Carefulness 
(Abhinīhāramūlakaṁ.) 

Sakkaccamūlakasātaccakārīsuttadukādi  Two on Carefulness and Persistence 

Sātaccamūlakasappāyakārīsutta  Persistence and What’s Conducive 
Sātaccamūlakasappāyakārīsutta → sākaccasappāyakārīsuttaṁ (bj) 

gaṇḍamūlaṁ palikhaṇin’ti.  boil’s root is dug out!’ 
Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṁyeva gaṇḍamūlaṁ palikhataṁ me ‘gaṇḍamūlan’ti bhāsati. 
Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ 
gaṇḍamūlaṁ palikhaṇin’ti. 
boil’s root is dug out!’ 
Kathañca, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti? 
And how has a mendicant dug out the undug boil’s root? 
Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. 
‘Boil’s root’ is a term for craving. 
evaṁ kho, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti. 
That’s how a mendicant has dug out the undug boil’s root. 
gaṇḍamūlaṁ palikhaṇin’ti. 
boil’s root is dug out!’ 
Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati. 
Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ 
gaṇḍamūlaṁ palikhaṇin’ti. 
boil’s root is dug out!’” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe….  “Our teachings are rooted in the Buddha. …” 

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;  “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. 

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

Phassamūlakasutta  Rooted in Contact 
“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. 
“Mendicants, these three feelings are born, rooted, sourced, and conditioned by contact. 
Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. 
In the same way, these three feelings are born, rooted, sourced, and conditioned by contact. 
anicca phassamūlakāti. 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…”  “Our teachings are rooted in the Buddha. …” 

Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:  It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: 

‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ.  ‘All the suffering that arose in the past was rooted and sourced in desire. 
Chando hi mūlaṁ dukkhassa. 
For desire is the root of suffering. 
Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
All the suffering that will arise in the future will be rooted and sourced in desire. 
Chando hi mūlaṁ dukkhassā’”ti. 
For desire is the root of suffering.’” 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 
Chando hi mūlaṁ dukkhassā’ti. 
For desire is the root of suffering.’ 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 
Chando hi mūlaṁ dukkhassā’ti. 
For desire is the root of suffering.’ 
‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. 
‘All the suffering that arises is rooted and sourced in desire. 
Chando hi mūlaṁ dukkhassā’”ti. 
For desire is the root of suffering.’” 

“Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  “In the same way, great king, any form by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
consciousness by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. 
Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya, taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
 
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya, taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
 

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā;  In the same way, all skillful qualities are rooted in diligence and meet at diligence, 
evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 
evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati. 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 
evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; 
In the same way, all skillful qualities are rooted in diligence and meet at diligence, 

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati.  In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 

“Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati;  “Of all kinds of fragrant root, spikenard is said to be the best. …” 

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā;   
mūlaṁ sāro ca vassikaṁ; 
 

So mūlacchinno katamena papateyyā”ti?  If it was cut off at the root, where would it fall?” 
mūlacchinno → mūle chinno (bj, pts1ed); mūlacchinde kate (sya-all) 

“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṁ dhammānaṁ aggamakkhāyati.  “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in diligence and meet at diligence, and diligence is said to be the best of them. 

“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṁ dhammānaṁ aggamakkhāyati.  “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them. 

mūlaṁ sārena vassikaṁ;   

mūlaṁ sārena vassikaṁ;   

mūlaṁ sāro ca vassikaṁ;  roots, heartwood, jasmine, 

“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.  “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti …pe…  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

mūlaṁ sārena vassikaṁ;  roots, heartwood, jasmine, 

mūlaṁ sārena vassikaṁ;  roots, heartwood, jasmine, 

mūlaṁ sārena vassikaṁ;  roots, heartwood, jasmine, 

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” 

Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe….  “Our teachings are rooted in the Buddha. He is our guide and our refuge. …” 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe….  “Our teachings are rooted in the Buddha. He is our guide and our refuge. …” 

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā …pe…  “Our teachings are rooted in the Buddha. He is our guide and our refuge. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

mūlaṁ sāro ca vassikaṁ;  roots, heartwood, jasmine, 

mūlaṁ sāro ca vassikaṁ;  roots, heartwood, jasmine, 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, ariṭṭha, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ;  The hindrances of sensual desire, 
vicikicchānīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. 
and doubt. 

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. 

“Bhagavaṁmūlakā no, bhante, dhammā …pe…  “Our teachings are rooted in the Buddha. …” 

“Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavato sutvā bhikkhū dhāressantī”ti.  “Our teachings are rooted in the Buddha. …” 
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. 
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in their presence. … 

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā …pe…  It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and establishes mindfulness in front of them. … 

Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. 

Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti?  Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?” 

Ucchinnaṁ mūlaṁ dukkhassa,  The root of suffering is cut off,